Theos-Talk Archives (November 2005 Message tt00042)

---

Dear ALL,

Thoughts are things as the occult dictum once put it. Longtime 
ago I did a detailed questionaire about the structure,and nature of 
thoughts. Leabeater ofcourse wrote a classic book on thought-forms:

My link to a new sciene is also here.

http://kheper.net/essays/Multi-Dimensional_Science.html 






In theos-talk@yahoogroups.com, "W.Dallas TenBroeck" <dalval14@e...> 
wrote:
>
> November 6, 2005
> 
> Re: Thoughts, Imagination and Dreams
> 
> Dear S and Friends:
> 
> THEOSOPHY offers the following definitions:
> 
> --------------------------------------------------------------------
-
> 
> 
> D R E A M S
> 
> ===
> 
> 
> 	
> SOME GENERAL PRINCIPLES
> 
> 
> "The true student of Raja Yoga knows that everything has its origin 
in the
> mind; that even this universe is the passing before the Divine 
Mind of the
> images he desires to appear."	WQJ ART II 560
> 
> 
> "At the commencement of a great Manvantara [ great cycle of 
evolution ],
> Parabrahm [ the ABSOLUTE ] manifests as Mulaprakriti [ root-
matter ] and
> then as the Logos ["Word"-thought-plan ]. This Logos is equivalent 
to the
> "Unconscious Universal Mind," etc., of Western Pantheists. It 
constitutes
> the Basis of the Subject-side of manifested Being, and is the 
source of all
> manifestations of individual consciousness.
> 
> Mulaprakriti or Primordial Cosmic Substance, is the foundation of 
the
> Object-side of things--the basis of all objective evolution and
> Cosmogenesis.
> 
> Force, then, does not emerge with Primordial Substance from 
Parabrahmic
> Latency. It is the transformation into energy of the supra-
conscious
> thought of the Logos, infused, so to speak, into the 
objectivization of the
> latter out of potential latency in the One Reality.  
> 
> Hence spring the wondrous laws of matter...Force succeeds 
Mulaprakriti;
> but, minus Force, Mulaprakriti is for all practical intents and 
purposes
> non-existent."	SD II 24-5	(see also M L 89-91)
> 
> 
> "...spiritual discernment, by means of which the Supreme Spirit can 
be
> discerned in all things...To attain it, the heart--that is, every 
part of
> the nature--must be fixed on the Spirit, meditation has to be 
constant, and
> the Spirit made the refuge or abiding-place...No particular 
theosophical
> classification for the divisions of nature has been given 
out."inferior
> nature" [ to Krishna ] is only so, relatively. It is the 
phenomenal and
> transient which disappears into the superior at the end of a 
kalpa.  
> 
> It is that part of God, or of the Self, which chose to assume the 
phenomenal
> and transient position, but is, in essence, as great as the 
superior nature.
> The inferiority is only relative; as soon as objective material, 
and
> subjective spiritual, worlds appear, the first-named has to be 
denominated
> inferior to the other, because the spiritual being the permanent 
base, it is
> in that sense superior; but in an absolute whole all is equal.
> 
> 
> [ Note: One could say that Manvantara -- manifestation is 
characterized by
> the Sanskrit term Kamadeva -- that deity the represents in time and 
space
> the reign of those forces peculiar to all beings which reflect the
> desire-kama, and the passionate aspect of each. Those being which 
are
> self-conscious have in this time the opportunity of seeing their 
own kamic
> nature as an aspect of the Universal, Eternal Man, of themselves.  
To
> perceive this desire-nature implies the fat that the Real man is 
separate
> from the mass of his desires, can know them in detail, and can 
modify or
> adjust them. see Light on the Path, essay on Karma ]
> 
> Included in the inferior nature are all the visible, tangible, 
invisible and
> intangible worlds; it is what we call Nature. The invisible and 
intangible
> are none the less actual..." Gita Notes 133
> 
> 
> "Every atom is endowed with and moved by intelligence, and is 
conscious in
> its own degree, on its own plane of development. This is a glimpse 
of the
> One Life...selfishness is the curse of selfishness..."
> WQJ ART I 29
> 
> 
> "...Time...[is] the panoramic succession of our states of 
consciousness..."
> S D I 44
> 
> 
> "The "Absolute Consciousness,"..."behind" phenomena...is only termed
> unconsciousness in the absence of any element of 
personality...transcends
> human conception...Only the liberated Spirit is able to faintly 
realize the
> nature of the source whence it sprung and whither it must eventually
> return...we can but bow in ignorance before the awful mystery of 
Absolute
> Being...the Finite cannot conceive the Infinite..."	S D I 51
> 
> 
> "Every man has a god within, a direct ray from the Absolute, the 
celestial
> ray from the One..."	TRANS 53
> 
> 
> "Free-will can only exist in a man who has both mind and 
consciousness,
> which act and make him perceive things both within and without 
himself."
> 
> "Consciousness is a condition of the monad as a result of 
embodiment in
> matter and the dwelling in a physical form."	WQJ ART I 29
> 
> 
> "Esoteric philosophy teaches that everything lives and is 
conscious, but not
> that all life and consciousness are similar to those of human or 
even animal
> beings. Life we look on as the "the one form of existence," 
manifesting in
> what is called matter; or, as in man, what, incorrectly separating 
them we
> name Spirit, Soul and Matter. Matter is the vehicle for the 
manifestation
> or soul on this plane of existence, and soul is the vehicle on a 
higher
> plane for the manifestation of spirit, and those three are a trinity
> synthesized by Life, which pervades them all."	SD I 49
> 
> 
> 
> 
> SLEEPING
> 
> 
> "In our dreams," says Paracelsus, "we are like the plants which 
have also
> the elementary and vital body, but possess not the spirit. In our 
sleep the
> astral body is free and can, by the elasticity of its nature, 
either hover
> round in proximity with its sleeping vehicle, or soar higher to hold
> converse with its starry parents, or even communicate with its 
brothers at
> great distances. Dreams of a prophetic character, prescience, and 
present
> wants are the faculties of the astral spirit. To our elementary 
and grosser
> body, these gifts re not imparted, for at death it descends into 
the bosom
> of the earth and is reunited to the physical elements while the 
several
> spirits return to the stars..."	Isis I 170
> 
> 
> 
> "[ on going to sleep -- Answer by HPB ] It is said by Occultism to 
be the
> periodical and regulated exhaustion of the nervous centres, and 
especially
> of the sensory ganglia of the brain, which refuse to act any longer 
on this
> plane, and, if they would not become unfit for work, are compelled 
to
> recuperate their strength on another plane or Upadhi. [vehicle]  
First comes
> the Swapna, or dreaming state, and this leads to that of Sushupti.  
Now it
> must be remembered that our senses are all dual, and act according 
to the
> plane of consciousness on which the thinking entity energizes. 
Physical
> sleep affords the greatest facility for its action on the various 
planes;
> at the same time it is a necessity, in order that the various 
senses may
> recuperate and obtain a new lease on life for the Jagrata, or 
waking state,
> from the Swapna and Sushupti. According to Raja Yoga Turiya is the 
highest
> state. As a man exhausted by one state of the life fluid seeks 
another;
> as, for example, when exhausted by the hot air he refreshes himself 
with
> cool water; so sleep is the shady nook in the sunlit valley of 
life.
> 
> "Sleep is a sign that waking life has become too strong for the 
physical
> organism, and that the force of the life current must be broken by 
changing
> the waking for the sleeping state.  
> [ follows a description of the clairvoyant view of the atmosphere 
around a
> person tired and one refreshed by sleep :
> 
> "...the person begins to be too strongly saturated with Life; the 
life
> essence is too strong for his physical organs, and he must seek 
relief in
> the shadowy side of that essence, which side is the dream element, 
or
> physical sleep, on of the states of consciousness."	--HPB
> Transactions p. 70-1	[ see also septenary nature of our senses:  
SD I 534
> ]
> 	
> 
> 
> SWAPNA -- PSYCHIC -- DREAMS
> 
> 
> "In the dream state we lose all knowledge of the objects which 
while awake
> we thought real and proceed to suffer and enjoy in that new state.  
[ see SD
> I 47 ] In this we find the consciousness applying itself to objects
> partaking of course of the nature of experiences of the waking 
condition,
> but at the same time producing the sensations of pleasure and pain 
while
> they last. [ see SD I 56 ] Let us imagine a person's body plunged 
in a
> lethargy extending over twenty years and the mind undergoing a 
pleasant or
> unpleasant dream, and we have a life just of that sort, altogether 
different
> from the life of one awake. For the consciousness of this dreamer 
the
> reality of objects known during the waking state is destroyed. But 
as
> material existence is a necessary evil and the one is which alone
> emancipation or salvation can be obtained, it is of the greatest 
importance
> and hence Karma which governs it...must be well understood and then 
be
> accepted and obeyed."	Echoes. pp. 41-42
> 
> 
> "Dreams are sometimes the result of brain action automatically 
proceeding,
> and are also produced by the transmission into the brain by the 
real inner
> person of those senses or ideas high or low which the real person 
has seen
> while the body slept. They are then strained into the brain as if 
floating
> on the soul as it sinks into the body. These dreams may be of 
great use,
> but generally the resumption of bodily activity destroys the 
meaning,
> perverts the image, and reduces all to confusion. 
> 
> But the great fact of all dreaming is that some one perceives and 
feels
> therein and this is one of the arguments for the inner person's 
existence.
> 
> In sleep the inner man communes with higher intelligences, and 
sometimes
> succeeds in impressing the brain with what is gained, either a high 
idea or
> a prophetic vision, or else fails in consequence of the resistance 
of the
> brain fiber. The karma of the person also determines the meaning 
of a
> dream, for a kind may dream that which relates to his kingdom, 
which the
> same thing dreamed by a citizen relates to nothing of temporal 
consequence.
> But, as said by Job: "In dreams and visions of the night man is
> instructed."	Ocean, p. 143-4
> 
> 
> "When one says "I dreamed," he is in the waking state and is 
surrounded by
> the external conditions that go to make up that state of 
consciousness; he
> is therefore comparing the state in which he finds himself with 
another
> state whose surroundings are not then present or evident...in the 
dreaming
> state, all that made up his waking state is absent from his 
perceptions and
> he is surrounded by a world of his own creation, which for the time 
being is
> objective and real to him; his perceptions are "awake" to the 
dream and
> immersed in it, so he has nothing before him to compare the states 
of waking
> and dreaming with. Should he be able to make comparisons , the 
dream state
> would cease and he would be awake."
> Answers to Questions, p. 94-5
> 
> 
> 
> SUSHUPTI -- DEEP SLEEP -- "DREAMS"
> 
> 
> "Dreamless sleep is one of the seven states of consciousness known 
in
> Oriental esotericism. In each of these states a different portion 
of the
> mind comes into action; or as a Vedantin would express it, the 
individual
> is conscious in a different plane of his being. The 
term "dreamless sleep,"
> in this case is applied allegorically to the Universe to express a 
condition
> somewhat analogous to that state of consciousness in man, which, 
not being
> remembered is a waking state, seems a blank, just as the sleep of 
the
> mesmerized subject seems to him an unconscious blank when he 
returns to his
> normal condition, although he has been talking and acting as a 
conscious
> individual would."	SD I 47
> 	
> 
> "...dreamless sleep--one that leaves no impression on the physical 
memory
> and brain, because the sleeper's Higher Self is in its original 
state of
> absolute unconsciousness during those hours...re-absorption is by 
no means
> such a "dreamless sleep," but, on the contrary, absolute existence, 
an
> unconditioned unity, or a state, to describe which human language is
> absolutely hopelessly inadequate...it can be attempted solely in the
> panoramic visions of the soul, through spiritual ideations of the 
divine
> monad."	[ see also SD I 429 top ]	SD I 266
> 
> 
> "Buddhi the Spiritual soul...because it is the direct cause of 
Sushupti
> [deep sleep]...leading to Turiya...the highest state of Samadhi [ 
Meditation
> ]...Buddhi becomes a "causal body" in conjunction with Manas the 
incarnation
> of the Entity or Ego..." Glossary, p. 74
> 
> 
> "There are many kinds of "dreams"...the highest of them being 
recollections
> of the activity and real awakens of the Inner Man, but these are not
> ordinarily translatable into terms of bodily consciousness."
> Ans. to Quest. p. 95
> 
> 
> "As a rule, all that we experience of a dream from the inner man is 
a
> feeling, for the dream being strained through the brain is all 
broken and
> confused. A dream that makes a profound impression...cannot be a 
mere
> surface dream."
> Ans. to Quest. 220
> 
> 
> "In every night he enters that spiritual state, his own true nature.
> Connection between the Lower and the Higher Manas must be made 
during life
> in a body; it cannot be made at any other time."	Ans to Quest. 
175
> 
> 
> "Good resolutions are mind-painted pictures of good deeds, fancies,
> day-dreams, whisperings of the Buddhi to the Manas..."	 
Letters from the
> Masters of Wisdom (I) p 60-1
> 
>  
> 
> THE PERCEIVER
> 
> 
> "To the perceiver on any plane, perceptions are objective to him;  
on a
> higher plane than this, would they not be his "physics," although
> metaphysical to us ? From our plane, that which is metaphysical 
becomes
> physical when embodied. " FRIENDLY PHILOS. p. 78
> 
> 
> "Every one of us is a Perceiver, just as much a Perceiver as we 
ever were or
> ever will be. So is every atom of our body the perceiver. But we 
look
> directly upon ideas; the lives below man look directly upon 
sensation. We
> say waking, dreaming, sleeping, because our attention has not been 
directed
> to the state of nature beyond life or man ass immortal. But there 
are other
> names for these states of consciousness. Think of the mineral 
kingdom as a
> state of consciousness, and the forms built in that state. Think 
of the
> animal kingdom as life in a given state of consciousness with the
> appropriate forms built in them.
> 
> Now we--in the state called the Thinker, which is our natural state-
-are not
> any the less the Perceiver, because we are also at the same time 
the Thinker
> and the being which feels. But neither are we the Thinker pure and 
simple,
> nor are we the creature that is the experiencer of effects pure and
> simple--nor are we the Perceiver pure and simple. It is impossible 
to
> dissociate the three. If a man were in the state called the 
Perceiver, and
> if he were in that state pure and simple, all this that is a 
mystery to us
> would be just as objective in the spiritual sense as we here and 
now are
> objective to each other in the "sense use" of the term." [J. G.]
> "QUESTIONS ANSWERED AT AN INFORMAL OCEAN CLASS"  
> T. MVT., Nov. 1952.
> 
> 
> "As to the "we," there is but one "we," or perceiver, who perceives 
on any
> plane through the sheaths evolved by him on each plane; his 
perceptions on
> any plane will depend on the quality of the sheath or vehicle. Atma
> (spirit) or consciousness alone, is what remains after the 
subtraction of
> the sheaths. It is the ONLY witness--a synthesizing unity. On this
> plane--and this means during waking consciousness or its dream 
effects--the
> perceiver knows only what it knows on this plane (generally 
speaking), and
> through the ignorance of the Real, involves itself in the cause and 
effect
> of physical nature, identifying itself with body and sensations, 
and looking
> at other human beings in the same light. This is a wrong attitude 
of mind.
> The "we," at this end, is the identification of the perceiver with 
this
> plane's perceptions--a misconception of the perceiver, a dream--a 
play--in
> which the perceiver is so involved as to have lost sight and memory 
of his
> real life.
> 
> The mind is both "carrier" and "translator" of both lower and 
higher self;
> the attitude determines the quality and kind of action, for one 
will act
> according to the attitude of mind firmly held. The great and 
incalculable
> value of acting for and as the Supreme is that there is nothing 
higher in
> the way of attitude, and this endeavor must by its very nature 
bring about
> the best results.
> 
> What moves the "mind" this way or that is usually desire for the 
attractions
> of matter, and self-interest in them; these then move and control 
the mind
> through the brain. "We," the Perceiver, do not perceive anything 
but the
> "ideas" which the senses and organs present. He is not fully awake 
on this
> plane; sometimes he gets partly wakened, but drops off to sleep 
again,
> lulled by the sounds and memories of his dream; sometimes "bad 
dreams"
> awake him; sometimes he is awakened by the voices of those who are 
awake.
> 
> The "Real" and the "unreal," the "fleeting" and the "ever-lasting" 
are terms
> which will be more fully understood if looked at from the point of 
view of
> the Perceiver. This is the attitude of mind we should hold."
Friendly
> Philosopher, 48-8
> 
> 
> 
> MIND
> 
> 
> "Mind is a name given to the sum of the states of Consciousness 
grouped
> under Thought, Will, and Feeling. During deep sleep, ideation 
ceases of the
> physical plane, and memory is in abeyance; thus for the time-
being "Mind is
> not," because the organ through which the Ego manifests ideation 
and memory
> on the material plane has temporarily ceased to function. A 
noumenon can
> become a phenomenon on any plane of existence only by manifesting 
on that
> plane through an appropriate basis or vehicle...The Ah-hi (Dhyan-
Chohans)
> are the collective hosts of spiritual beings--the Angelic Hosts of
> Christianity...--who are the vehicle for the manifestation of the 
divine or
> universal though and will. They are the Intelligent Forces that 
give to and
> enact in Nature her "laws," while themselves acting according to 
laws
> imposed upon them in a similar manner by still higher Powers...This
> hierarchy of spiritual Beings, through which the Universal Mind 
comes into
> action, is like an army--a "Host,"	SD I 38  	
> 
> 
> "Every living creature, of whatever description, was, is, or will 
become a
> human being in one or another Manvantara." HPB-- 	
Trans. 23
> 
> 
> "..."Mind" is manas, or rather its lower reflection, which whenever 
it
> disconnects itself, for the time being, with kama, becomes the 
guide of the
> highest mental faculties, and is the organ of the free-will in 
physical
> man...." 
> HPB Art., Vol. II, p. 13
> 
> 
> 
> There is a dual element in the mind of man. HPB wrote on this as 
follows:
> 
> "this means that he would have to admit a lower (animal), and a 
higher (or
> divine) mind in man, of what is known in Occultism as 
the "personal" and the
> "impersonal" Egos. For, between the psychic and the noetic, 
between the
> personality and the individuality there exists the same abyss as 
between a
> "Jack the Ripper," and a holy Buddha...These two we distinguish as 
the
> Higher Manas (Mind or Ego) and the Kama-Manas, i.e., the rational, 
but
> earthy or physical intellect of man, encased in, and bound by. 
matter,
> therefore subject to the influence of the latter: the all-
conscious Self,
> that which reincarnates periodically--verily the Word made flesh--
and which
> is always the same, while its reflected "Double," changing with 
every new
> incarnation and personality, is, therefore, conscious but for a 
life-period.
> The latter "principle," is the Lower Self, or that which 
manifesting through
> our organic system, acting on this plane of illusion, imagines 
itself the
> Ego Sum, and thus falls into what Buddhist philosophy brands as 
the "heresy
> of separateness." The former, we term Individuality, the latter
> Personality." HPB	"Psychic and Noetic Action"  
> HPB Articles II pp , 9-10, 20-1
> 
> 
> 
> "..."Mind" is manas, or rather its lower reflection, which whenever 
it
> disconnects itself, for the time being, with kama, becomes the 
guide of the
> highest mental faculties, and is the organ of the free-will in 
physical
> man...." HPB ARTICLES, Vol. II, p. 13
> 
> 
> "the one free force acts, helped in this by that portion of its 
essence
> which we call imprisoned force, or material molecules. The worker 
within,
> the inherent force, ever tends to unite with its parent essence 
without;
> and thus, the Mother acting within, causes the Web to contract;  
and the
> Father acting without, to expand. Science calls this gravitation;
> Occultists, the work of the universal Life-Force, which radiates 
from that
> Absolute and Unknowable FORCE which is outside of all Space and 
Time. This
> is the work of eternal Evolution and involution, or expansion and
> contraction. [ Web cooling ]...it begins when the imprisoned force 
and
> intelligence inherent in every atom of differentiated as well as of
> homogeneous matter arrives at a point when both become the slaves 
of a
> higher intelligent Force whose mission is to guide and shape it.
> 
> It is the Force which we call the divine Free-Will, represented by 
the
> Dhyani-Buddhas. When the centrepetal and centrifugal forces of 
life and
> being are subjected by the one nameless Force which brings order in
> disorder, and establishes harmony in Chaos--then it begins 
cooling...Every
> form, we are told, is built in accordance with the model traced for 
it in
> the Eternity and reflected in the DIVINE MIND. There are 
hierarchies of
> "Builders of form," and series of forms and degrees, from the 
highest to the
> lowest. While the former are shaped under the guidance of 
the "Builders,"
> the gods, "Cosmocratores;" the latter are fashioned by the 
Elementals or
> Nature Spirits."	TRANS 128-9
> 
> 
> "...Buddhi and Atma...These higher principles are entirely inactive 
on our
> plane, and the higher Ego (Manas) itself is more or less dormant 
during the
> waking of the physical man....So dormant are the Spiritual 
faculties,
> because the Ego is so trammeled by matter, that It can hardly give 
all its
> attention to man's actions, even should the latter commit sins for 
which
> that Ego--when reunited with its lower Manas--will have to suffer 
conjointly
> in the future. It is...the impressions projected into the physical 
man by
> this Ego which constitute what we call "conscience;" and in 
proportion as
> the personality, the lower Soul (or Manas), unites itself to its 
higher
> consciousness, or EGO, does the action of the latter upon the life 
of mortal
> man become more marked."	TRANS 62-3
> 
> 
> "...it is the higher Manas illuminated by Buddhi; the principle of
> self-consciousness, the "I-am-I"...It is the Karana-Sarira, the 
immortal
> man, which passes from one incarnation to another." TRANS 
63
> 
> 
> "There is a sort of conscious telegraphic communication going on
> incessantly, day and night, between the physical brain and the inner
> man...the consciousness of the sleeper is not active but passive.   
The
> inner man, however, the real Ego, acts independently during the 
sleep of the
> body...Read "Karmic Visions" [ HPB ART I, 382 ]...and note the 
description
> of the real Ego, sitting as a spectator of the life of the hero..."
> TRANS 64-5	
> 
> 
> "...the plastic power of the imagination is much stronger in some 
persons
> than in others. The mind is dual in its potentiality; It is 
physical and
> metaphysical. The higher part of the mind is connected with the 
spiritual
> soul or Buddhi, the lower with the animal soul, the Kama 
principle. There
> are persons who never think with the higher faculties of their mind 
at all;
> those who do so are the minority and are thus, in a way, beyond, 
if not
> above, the average of human kind. The idiosyncrasy of the person 
determines
> in which "principle" of the mind the thinking is done, as also the 
faculties
> of a preceding life, and sometimes the heredity of the physical.  
This is
> why it is so very difficult for a materialist--the metaphysical 
portion of
> whose brain is almost atrophied--to raise himself, or for one who is
> naturally spiritually minded, to descend to the level of the matter-
of-fact
> vulgar thought...[ Thinking to be developed in the higher mind ?
> ]...Certainly it can be developed, but only with great difficulty, 
a firm
> determination, and through much self-sacrifice...This difference 
depends
> simply on the innate power of the mind to think on the higher or on 
the
> lower plane, with the astral...or with the physical brain. Great
> intellectual powers are often no proof of, but are the impediments 
to
> spiritual and right conceptions...The person who is endowed with 
this
> faculty of thinking about even the most trifling things from the 
higher
> plane of thought has, by virtue of that gift which he possesses, a 
plastic
> power of formation, so to say, in his very imagination...his 
thought will be
> so far more intense that the thought of an ordinary person, that by 
his very
> intensity it obtains the power of creation...thought is an energy.  
This
> energy in its action disturbs the atoms of the astral atmosphere 
around
> us...the rays of thought have the same potentiality for producing 
forms in
> the astral atmosphere as the sun rays have with regard to a lens.  
Every
> thought so evolved with energy from the brain, creates nolens 
volens a
> shape."	HPB-- Dialogues -- HPB Art. II 42-3
> 
> 
> "...the human brain is simply the canal between two planes--the
> psycho-spiritual and the material--through which every abstract and
> metaphysical idea filters from the Manasic down to the lower human
> consciousness. Therefore the ideas about the infinite and the 
absolute are
> not, nor can they be, within our brain capacities. They can be 
faithfully
> mirrored only by our Spiritual consciousness, thence to be more of 
less
> faintly projected on to the tables of our perceptions on this 
plane. Thus
> while the records of even important events are often obliterated 
from our
> memory, not the most trifling action of our lives can disappear 
from the
> "Soul's" memory, because it is no memory for it, but an ever-
present reality
> on the plane which lies outside our conceptions of space and 
time. "Man is
> the measure of all things," said Aristotle; and surely he did not 
mean by
> man, the form of flesh, bones and muscles ? ... As our world is 
mostly
> formed of imperceptible beings which are the real constructors of 
its
> continents, so likewise is man."	
> HPB--Memory in the Dying --	HPB Art. II 378-9
> 
> 
> "This is precisely what occult philosophy claims; our Ego is a ray 
of the
> Universal Mind, individualized for the space of a cosmic life-
cycle, during
> which space of time it gets experience in almost numberless 
reincarnations
> or rebirths, after which it returns to its Parent-Source.
> 
> The Occultist would call the "Higher Ego" the immortal Entity, 
whose shadow
> and reflection is the human Manas, the mind limited by its physical
> senses...In the course of natural evolution our "brain-mind" will be
> replaced by a finer organism, and helped by the 6th and the 7th 
senses.
> Even now, there are pioneer minds who have developed these senses."
> 
> 		
> 	
> MEMORY
> 
> 
> "Our "memory" is but a general agent, and its "tablets," with their
> indelible impressions, but a figure of speech; the "brain-tablets" 
serve
> only as a upadhi or a vahan (basis or vehicle) for reflecting at a 
given
> moment the memory of one or another thing. The records of past 
events, of
> every minutest action, and of passing thoughts, in fact, are realty
> impressed on the imperishable waves of the Astral Light, around us 
and
> everywhere, not in the brain alone; and these mental pictures, 
images, and
> sounds, pass from these waves via the consciousness of the personal 
Ego or
> Mind (the lower Manas) whose grosser essence is astral, into 
the "cerebral
> reflectors," so to say, of our brain, whence they are delivered by 
the
> psychic to the sensuous consciousness. This at every moment of the 
day, and
> even during sleep."	Theos. Art. & Notes, p. 209
> 
> 
> "...Genius--an abnormal aptitude of mind--that develops and grows, 
or the
> physical brain, is vehicle, which becomes...fitter to receive and 
manifest
> from within outwardly the innate and divine nature of man's over-
soul."  
> HPB-- "Genius" -- HPB Art. II 119
> 
> 
> 
> INTUITION
> 
> 
> "...a projection of our perceptive consciousness, a projection 
which acts
> from the subjective to the objective...awakens in us spiritual 
senses and
> the power to act; these senses assimilate to themselves the 
essence of the
> object or of the action under examination, and represent it to us 
as it
> really is, not as it appears to our physical senses and to our cold
> reason...omniscience." HPB Articles I 428
> 
> 
> "...the "Ego" in man is a monad that has gathered to itself 
innumerable
> experiences through aeons of time, slowly unfolding its latent 
potencies
> through plane after plane of matter. It is hence called 
the "eternal
> pilgrim."
> 
> The Manasic, or mind principle, is cosmic and universal. It is the 
creator
> of all forms, and the basis of all law in nature. Not so with
> consciousness. Consciousness is a condition of the monad as a 
result of
> embodiment in matter and the dwelling in a physical form.
> Self-consciousness, which from the animal plane looking upward is 
the
> beginning of perfection, from the divine plane looking downwards is 
the
> perfection of selfishness and the curse of separateness. it is 
the "world
> of illusion" that man has created for himself. "Maya is the 
perceptive
> faculty of every Ego which considers itself a Unit, separate from 
and
> independent of the One Infinite and Eternal Sat or 'be-ness'," (SD 
I 329)
> The "eternal pilgrim" must therefore mount higher, and flee from 
the plane
> of self-consciousness it has struggled so hard to reach."
> WQJ ART I 29
> 
> 			
> -------------------------------------------------------------------
> 
> I this hoped these clarify the position THEOSOPHY offers on these 
subjects.
> 
> Best wishes,
> 
> 
> Dallas
>  
> ===========================================
> 
> -----Original Message-----
> From: saidevo
> Sent: Saturday, November 05, 2005 5:13 AM
> To: 
> Subject: Spiritual Inquiries: Thoughts, Imagination and Dreams
> 
> Here is a summery of the occult worldview about thoughts, emotions 
> and dreams. It is not favoured by Science, as yet, but it bears a 
> compelling logic:
> 
> CUT
> 
> 
> Regards,
> 
> saidevo
> 
> 
> 
> 
> 
> 
> 
> 
>  
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