Theos-Talk Archives (December 2005 Message tt00048)

December 9, 2005


DEAR Friends:


It may be interesting and useful to consider the following:


CONSCIOUSNESS.: Its Source, Cause and Use

------------------

"Consciousness is ONE throughout the Universe - in man and
matter, element and forces."	Theosophy, Vol. 17, p. 287

"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." S.D. I 49


"Whatever plane our consciousness may be acting in, both we and
the things belonging to that plane are, for the time being, our
only realities...only when we shall have reached the absolute
Consciousness, and blended our own with it, shall we be free from
delusions." SD I 40

-------------------------


CONSCIOUSNESS DEFINED


If one considers some of the ideas that Theosophy offers on
fundamentals we can use in practical daily life, and the
possibility of our investigating and verifying their accuracy, we
might consult the DICTIONARY for the range and meaning of the
word :

CONSCIOUS (--NESS) -- Webster's Dictionary says its roots are:
Latin: "con" and "scire."

Or: ALONG WITH and TO KNOW. Or: To know along with others -
or, common sense.

Or to gain knowledge along with others - and exchange
information.

The Dictionary offers further on "Consciousness:"

SHARING KNOWLEDGE;
AWARENESS;
SENSITIVITY to INWARD STATE or OUTWARD FACTS;
a CONSCIOUS UNIT;
SELF-CONSCIOUSNESS;
MENTALLY AWAKE or ACTIVE; CRITICAL AWARENESS;
INTENTIONAL.

It does not state what a, or the CONSCIOUS UNIT is.



THE TOOLS OF CONSCIOUSNESS


It seems to always imply INTENTION and AWARENESS: Motive and
Perception. The "Perceiver" within, takes notice of. It then
makes choices. In ancient Hindu philosophy the ten "senses" are
called "Indriyas." There are five senses whereby knowledge is
attained (Jnana-Indriyas), and a second five, through which
action is performed (Karma-Indriyas). These are the "five roots
producing Life Eternal." In Buddhism they are looked on as
positive agents producing the "qualities."  
[T. Glossary, p. 155.]



SPECTATOR and SPECTACLE


A "Spectator" looks at "spectacles." Patanjali observes from the
start (p. 3) that "At the time of concentration, the soul (Lower
Manas) abides in the state of a spectator without a spectacle."
This of course refers to a condition of perfection where the
Lower Manas (Kama-Manas) has been made taint-free, or, devoid of
any personal selfishness. In that state it is "one with its
"Father," the Higher Manas (Buddhi-Manas)

This AWARENESS may be directed by "Us," inward or outward. It
may be critical, or only fact-gathering. As "We" use it at
present, it is a mental function and operates as Kama-Manas on
this plane of gross matter. It requires the WAKING STATE for us
to direct it. It does not state who or what "WE" are who use it
and can direct it. It does not describe what other "states" may
be, but recognizes by implication they exist. It does say that
the embodied Lower Mind can be directed by the REAL SELF (the
"WE") within. The "WE / I" internal to us, uses and controls
the Mind. How do we get to know more about the "WE" in each of
us ? It speaks uniformly of the embodied mind as a pupil under
the tutelage of its "Parent," the Higher Mind. The Higher Mind
(Buddhi-Manas) is linked to Spiritual Wisdom that is universal,
and pervades as the causal root, the whole Universe, whether in
manifestation or out of manifestation.



The UNIVERSE EXISTS for the SOUL'S EXPERIENCE


Patanjali in his YOGA SUTRAS, indicates that "the Universe exists
for the Soul's experience and emancipation." (Pat, pp. 25, 26.)
He also indicates that the Soul, when in a body, is conjoined
with "the organ of thought" (the brain-mind).



HIGHER MIND and LOWER MIND in all MANKIND


We must assume (using the definitions given by H.P.B. in the KEY
TO THEOSOPHY) that by "Soul" the Higher Manas - BUDDHI-MANAS is
meant. By "soul" the Lower Manas is indicated.

The "organ of thought" in the body would then be its reflection,
or, the Lower Manas - KAMA-MANAS. From that Lower-Manas (the
embodied brain-mind) arises misconception, errors of
discrimination and choice in action, and Patanjali observes that
these bring about future pain (through KARMIC reaction to our
choosing). (Pat. pp. 21-2.) He further observes that the Lower
Manas when meditating (concentrating) adopts the form and
qualities of the way in which we have "modified" the Lower Manas.
These modifications are "Correct cognition, Misconception, Fancy,
Sleep, and Memory.: (Pat. p. 4)



SAT-CHIT-ANANDA -- SATTVA-RAJAS-TAMAS


Considering the constitution of the manifested Universe,
Patanjali states it is compounded of "purity, action and rest"
{Sat, Chit, and Ananda -- or as expressed in the BHAGAVAD GITA
it is Sattva, Rajas and Tamas). The indication in both books is
that the Soul (Higher Manas) "is the PERCEIVER; is vision itself
pure and simple; and looks directly upon ideas." (Pat. p. 26,
Gita Notes, p. 98-9)



SPIRITUAL MONADS ARE EVERYWHERE


In THE SECRET DOCTRINE, H.P.B. quotes from an occult Commentary
S.D. I 289) :

"There is not one finger's breadth (ANGULA) of void Space in the
whole Boundless (Universe)..." S D I 289

Spirit/Matter are everywhere without exception. Embodied
Consciousness sees only the limits of matter. A bridge between
it and spirit is required and this is furnished by the Mind
(Manas). We therefore conclude that the CONSCIOUS MONAD is
triune: ATMA-BUDDHI-MANAS.

The Monad is not only a duad (SPIRIT / PRIMORDIAL MATTER) or
Atma-Buddhi conjoined, but associated with it is the MIND. If
the Mind stands as the ONE CONSCIOUSNESS (with its roots in the
ABSOLUTE) it is eternally, midway between these two primordial
Monadic poles (Spirit and Matter), and is the impartial and
impersonal WITNESS (Perceiver) of all changes. Thus the MONAD is
triune.

Later in S.D. I 632, H.P.B. expands this concept when she
describes three distinct "Hosts" ( "Gods," "Monads," and
"Atoms") that fill the Universe - indicating levels of
consciousness attained through life-experience. She asks :

"Whence the substance that clothes them-the apparent organism
they evolve around their centers? The Formless Radiations,
existing in the harmony of Universal Will, and being what we term
the collective or the aggregate of cosmic Will on the plane of
the subjective Universe, unite together an infinitude of
monads-each the mirror of its own Universe-and thus
individualizes for the time being an independent mind omniscient
and universal; and by the same process of magnetic aggregation
they create for themselves objective visible bodies, out of the
interstellar atoms...." S.D. I 632-3



CONSCIOUSNESS - AWARENESS – CONTEMPLATION


Consciousness or awareness and contemplation has the power to
freedom and independence. It can select any subject for
consideration, and acquiring knowledge about it. Spiritual
knowledge is plainly universal and impersonal. Hence the
"purification" of the Lower Manas involves the control of Kama
(desires and passions). This will include "misconception and
fancy."

An old commentary quoted in NOTES ON THE BHAGAVAD GITA, 
pp. 98-100, says in part:

"...the One Consciousness...as differentiated in man is his
Higher Self [Atma] ...Our consciousness is one and not many, nor
different from other consciousnesses. It is not waking
consciousness or sleeping consciousness, or any other but
consciousness itself. ... The One Consciousness of each person
is the witness or spectator of the actins and experiences of
every state we are in or pass through. It therefore follows that
the waking consciousness of the mind is not separate
consciousness...The one consciousness pierces up and down through
all the states or planes of Being, and serves to uphold the
memory-whether complete or incomplete-of each state's
experiences...

Then, observing the practical side of this knowledge the
commentator observes:

"The way to salvation must be entered. To take the first step
raises the possibility of success...The first step is giving up
bad associations and getting a longing for a knowledge of [the
Supreme TRUTH]; the second is joining god company. listening to
their teachings and practicing them; the third is strengthening
the first two attainments, having faith, and continuing in
it...." GITA NOTES pp. 98 – 100




WHY THEOSOPHY IS OFFERED FOR CONSIDERATION


As one may be brought to see it, The reason why Theosophy is in
the world is :

1.	To break us of the habit of following any one advocate or
teacher. Test all so as to give our own best effort to garner
what they offer. Remember that at our own HEART of HEARTS we are
one with the UNIVERSAL SPIRIT, the UNIVERSAL ADI-BUDDHA - and
THAT is potential in each of us, as also in every other being in
the whole Universe. We are therefore one with each true Teacher
as also with every "pupil, of whatever grade.. The duty of any
Teacher is to adjust and bring our attention back to the Spirit,
as a common measure of all true actions. He does not supplant
the decision making power that is ours, but encourages our own
freedom. By freedom of choice we alone progress.

The VOICE OF THE SILENCE provides a basis for independent
consideration of methods of the application of practical (and
impersonal as well as universal) ethics in daily life. Those are
the "tools" and ":Ideals" which a devoted student of the Eternal
Wisdom can derive from a study of metaphysics and doctrinal
expositions.

2.	The fundamental concept is that we are at common base --
brothers in Spirit and experience -- as MONADS directly emanated
from the ONE ABSOLUTE. We are all evolving together.

3.	This gives us a UNITY -- at the base of our natures, that is
only seemingly shattered and confused when, instead of using that
metaphysical fact, we think and then start from the limited
knowledge we have acquired in this incarnation, which may start
from various personal premises, and which may still contain
(unknown to us) elements of blind faith.

We ought to take this into account when we think of uniting the
memory of our perceptions on other "planes of consciousness," and
transferring them to our waking "brain-mind" of "today."

Nothing can be done unless we are "fully conscious here and now"
and "fully united" to the SPIRITUAL, or the MONADIC BASE of our
inner and Higher Selves. [TRANSACTIONS of the BLAVATSKY LODGE:
explains this, between pp. 66 to 78; BCW Vol. 10, pp 252-262 ]



PERFECTION - THE GOAL -- HOW SOON ?


This is a process of self-initiation and it is rarely to be
accomplished in a single life, but takes a number of lives to
achieve, and, to become, in our personal natures, worthy of such
a "gift." Actually with the help of spiritual Wisdom we do this
for ourself. This is done by a steady modification and
clarifying of our lower personal self (the physical and the
psychic nature), in which it works outwardly at present. For
example: If one desires to use a crystal, just drawn from the
rock, and make of it a lens, we need to shape and polish it into
the shape suited to create a concordance, so that every ray of
light passing through it is bent to a common pre-selected focus.

Added to this we may find that we are all beset by a kind of
"hope." The hope is that someone has the secret and all we need
to secure their final formula. That creates a "problem." We
develop a sense of urgency, and we have, as a hope, that we may
encompass this in this personality, that someone else found a
short-cut we can use. If we could adopt that, then it might save
us the time it takes to verify a proposition's accuracy. Also,
we may be loaded with impatience, and with memories of our early
education, which may have pre-disposed us to certain "beliefs"
(to almost automatically accept or to reject certain concepts)
which still remain unverified. If we adopt the position that we
can be both impersonal and universal these seem to blow off this
kind of froth.



ANCIENT WISDOM IS THE ONE SOURCE OF ALL RELIGIONS


H.P.B. in ISIS UNVEILED spoke often of pre-vedic BODHISM /
Buddhism and explains this means WISDOMISM and no religion. The
Buddha did not come to establish a religion, but his follower
later on set one up based on brotherhood and compassion.



EYE and HEART DOCTRINES


Anyone can misuse a designation. We have to be most careful in
using ancient texts to make sure the reader understands the
dangers and problems of literalism. The difference is very
marked between the "eye doctrine" (or "Head-Learning)" and the
:HEART DOCTRINE" that comes from within. And speaking of
translators or commentators, who cannot help but interject their
brain-mind views in whatever they offer.

It is the same thing for the Lower Manas -- being united to
desire and selfish opinions, it usually presents a distorted, a
"filtered view" of spiritual WISDOM. \this will continue till
such time as the "desires and passions" are subdued, eradicated,
and the "crystal" is made pellucid. Then Kama-Manas melds with
Buddhi-Manas and there are no further obscurities.

Language assists but is also a barrier. By thinking of the
"proponents of Buddhism," I would mean the esoteric kind, of
which THE VOICE OF THE SILENCE is a sample. They have no
arguments with THEOSOPHY that I know of. The VOICE shows how
practical BUDDHISM and PRACTICAL THEOSOPHY would agree.

The only arguments that remain to be considered are based on our
Lower Manasic (present personal brain-mind apparatus), its grasp
of language and the possible / probable meanings that words and
phrases convey (after being translated -- by Who? With what
Motives ?) And that gives vast room for confusion and pro /
contra arguments.

But if we are seeking for the ONE TRUTH of things, then our many
paths converge and differences are all reconcilable. But each
has to be given the freedom to do that for themselves. No
agreement on "forms" ever stands very long.



TIME -- REALITY -- CONSCIOUSNESS


S.D. Vol. I p 37, opens the subject of a definition of time.
It seems the reason that TIME is called "an illusion" is because
of its limits in the definitions given to it. The term DURATION
is used to indicate LIMITLESS TIME.

"Illusion" does not man that causes and effects do not follow
each other, but it does mean that they are temporary and subject
to change. Another word for them when connected with choice
would be KARMA.

We are, at the very Root of our Being, eternal MONADS
(ATMA-BUDDHI). When we are able to raise our Lower Manasic
perceptions (which, in the "here and now" are limited to our
gross plane of physical existence) to the level of the SPIRITUAL
(and read the AKASIC records, immutable and imperishable), we
will have passed out of the "time-illusions" imposed by this
"here and now" to the timeless stream of DURATION. The "We" does
not change. It is the ever-eternal, immortal and enduring
SPIRITUAL Center (the ETERNAL PILGRIM - the MONAD in each of us -
always ONE with the ABSOLUTE from which it emanates directly.) A
thread of consciousness ever links the Higher (Buddhi-Manas) and
the Lower (Kama-Manas). It is imperishable Root from which the
karmic emanations we call our personalities emerge in a long
stream of incarnations related each to the other by Karma and the
needs of Monads of lesser experience, who aggregate around us for
their own growth and progress. (S.D., Vol. I, pp. 174-5fn)

"Parabrahm (the One Reality, The Absolute) is the field of Absolute 
Consciousness, i.e., that Essence which is out of all relation to 
conditioned existence, and of which conscious existence is a 
conditioned symbol." S D I 15



METAPHYSICS are the ROOT OF PRACTICALITY


Several things are demonstrated in Theosophical metaphysics:

1. the Monad (Atma-Buddhi) is deathless and eternal,

2. the Monad is an indissoluble compound of the SPIRIT and
of PRIMORDIAL MATTER (Buddhi).

3. KARMA (personal) is created every moment by our
voluntary THOUGHTS, FEELINGS and ACTIONS. [Collective Karma (of
family, race, etc.,) is personal Karma shared with other Monads.]

4. Our Karma (that leads to reincarnation) attaches us to
the rest of the manifested consciousness-intelligence-matter;
and we are also attached to the ideal SPIRITUAL and to the
ineffable ABSOLUTE -- which is the ROOT OF ALL. (We are an
ineffaceable part of the Universal Karma. We are the Eternal
Pilgrims.)

5. The "WE" in us is the Higher Mind or Buddhi-Manas. It is
superior to the Lower Mind, to Kama (emotions & desires), and to
the brain and the various "principles" that form the personality
(the "mask" we use and live in): including the physical and
astral bodies and the vitality (prana).

6. The Inner "WE" (Buddhi-Manas) uses the Lower, embodied
brain-Mind as a "tool" and directs it.

7. "Reality" exists for each ILLUSION, to the extent that it
has shape, form, vitality, power to live, and purpose. Every
"Life-atom" is an imperishable Monad. Those who aggregate around
us depend for their progress on our integrity, and the practical
Spiritual Life we potentially can lead. Our desire (Kama), on one
hand, and our aspirations and altruism (Buddhi), on the other,
when set into action, give such "illusions" their life, then a
place in our memory, and the result is KARMA, because we have
changed and affected in some way our environment which consists
basically of other MONADS who are in evolution as we are, but at
various stages in this vast and sensitive, intelligent
COOPERATIVE we call for short: The Universe. If "Reality"
sounds paradoxical, it is because it exists in the manifested
world, and then creates an indelible impression in the Akasic
records - where all cause/effect relations are forever made clear
and are imperishably recorded. [See S.D., Vol. I, pp 328-330 ].

8. Being imperishable energy, Karma IS NOT SUBJECT TO TIME.
It is the basis for the illusions we name "time." Karma is part
of the Universal Fohatic energy. Its actions are recorded in the
Akasa. Collectively, they form the CAUSE for universal
reincarnation - the Manvantaras that ever succeed Pralayas..

In other words if we had at present the vision of Atma, and
therefore, had a clear VISION into the future as into the past,
we could trace the cause/effect relationships of every aspect of
Karma -- personal, familial, mundial and universal. Before
making any choice, in such case, we would be able to trace the
effect of our decisions, interference, impression or beneficence
before we made them. Only the Great Adepts, the Elder Brothers,
the Buddhas have developed from within themselves this Atmic
faculty. For us, in our "here and now "limitations, it is still
potential and hence, it is veiled -- yet the idea persists.



USING THE 3 STATES OF CONSCIOUSNESS


How can the student learn to maintain awareness of the three
states of consciousness?

Theosophy and Patanjali says by the practicing of "detachment"
from Kama (personal and selfish desire). By observation, and the
closest of attention to the ethical quality of thoughts and ideas
that arise, seemingly spontaneously in one's mind. By actively
studying the memory of our thoughts when we wake up, we (as Lower
Manas) may eventually be able to discern the difference between
the more or less distorted dreams generated by our psychic
self -- desires -- and those that come from the Higher EGO --
ATMA-BUDDHI-MANAS -- the HIGHER SELF -- which being spiritual, is
steady, clear and impersonally directed by our particular Karmic
duty and responsibility -- for there is where WISDOM as eternal
Motion or Karma, resides.

The embodied mind we so value, has to make itself onto the
SPIRITUALLY EMBODIED MIND. At present it is largely the
Kamic-enshrouded-mind. It is the difference between the
BUDDHI-MANAS and the Kama-Manas. This demonstrates that the
Lower Mind (we use when awake) is a "tool." We direct it. We
select the object of its attention, of its investigation. We
hold it (in meditation) to that specific search (with more or
less success.) That is why Patanjali emphasizes ONE POINTEDNESS
(Ekagrata) and DETACHMENT (from desires and passions). He
further points to the WISDOM to be secured by the CONTROL OF THE
LOWER MIND; and, as Krishna would say (in the Bhagavad Gita)
"placing it upon the Spirit."




PURIFYING THE LOWER MIND


It demands that "WE" turn our lower mind to the pre-consideration
of CAUSES rather than a continued enmeshing of one's self in the
surface turmoil of passion-ruled "effects." We are urged to
"live in the future," of which the Mind alone provides a vision.
The Kamic nature cannot do this. When Manas is enmeshed by Kama
we have functioning the Lower Mind (Kama-Manas). It is precisely
this that is to be "purified, by the process of impersonalizing
and universalizing - or, Brotherhood.

A careful (and detached) following of the "path" which our
desires may select, leads us to see that if we follow them, we
only wander, and no lasting good or valuable (universal and
imperishable) results ensue or even are envisaged.

Our whole nature (as synthesized in Lower Manas) is to be altered
from personal selfishness (in all or anything), to universality.
If we can gradually achieve this, we may be able to offer
unlimited and true spiritual assistance to such enquirers and
seekers after TRUTH, as Karma may bring our way.



WISDOM vs. IMPETUOUS IGNORANCE


If we develop some perception of this WISDOM, then we have to
make sure that it is never tainted with any of our personal
biases (Kama). First we have to identify, and then, get rid of
such "biases." In the VOICE OF THE SILENCE (p. 13-14) we find
it declared "The Self of Matter and the SELF of Spirit can never
meet. One of the twain must disappear; there is no place for
both. Ere thy Soul's mind can understand, the bud of personality
must be crushed out; the worm of sense destroyed past
resurrection. Thou canst not travel on the Path before thou hast
become that Path thyself."

We have to learn and develop the "subtle sight of the SUBTLE
SIGHTED," so that any assistance we might offer others is made an
IMPERSONAL and TRUE exposition of Buddhi-Manasic thought. Then
we will be able to move, and to work at all times through a
personality that we will have made pure and clear for ourselves.
We will have done that work ourselves using impersonal and
universal principles. But, we may always expect resistance from
the "personality" which considers itself under constraint or
"abandoned." When purified every "Monad of lesser experience" is
raised to another level on its way towards individual
self-consciousness. We are, in effect, educating our
"Mind-children" and preparing them for their own independent
existence as a future human beings.



CAUSE - EFFECT IN CHOICE AND ACTION


This attention to the CAUSES we generate when we choose our
actions (including thoughts and feelings), demands from us total
impartiality. Unless our Lower Manasic brain-minds are
disciplined and steady, we cannot penetrate past the confusion of
our desire-generated "fancies and dreams" to the "steady light"
of the Spiritual-Soul (Atma-Buddhi). We must grasp the idea that
is not outside of us, but within.



YOGA - DISCIPLINES -- THEIR VALUE


No exterior practices of "yoga" or "thought control" will ever
allow us to reach to the SPIRIT/SOUL (ATMA-BUDDHI) within. The
LOWER MANAS has to be transformed and made one with the HIGHER
MANAS (Buddhi-Manas) -- and that is the self-discipline that
Theosophy envisages and teaches. Patanjali's Yoga-sutras are
most useful, but we have first to learn how to distinguish (in
such translations as we secure) the difference between the
EMBODIED SOUL (Lower Manas -- Kama-Manas), and the FREE
SPIRITUAL SOUL (the HIGHER MIND - Buddhi-Manas). In many cases
the translators leave it to the reader/student to learn how to
make that important distinction.

There are a number of preliminary steps that need to be taken
before we can achieve the "power" of perception, and
distinguishing the 3 States of Consciousness. In a way it is
fortunate that such a "development" occurs continually and
imperceptibly as we advance along the "Path."

As an example of this we may discover valuable hints if we read
in FIVE YEARS OF THEOSOPHY the 1st article THE ELIXIR OF LIFE as
it contains some most valuable hints in this regard. H.P.B.
wrote another illuminating article: PSYCHIC AND NOETIC ACTION
H.P.B. Articles II, p. 7..., LUCIFER, Oct/Nov. 1890) another is
H.P.B.'s TRANSMIGRATION OF THE LIFE ATOMS (H.P.B. Articles II
249; FIVE YEARS OF THEOSOPHY pp. 338 ; BCW - Vol. 5, p. 110;
THEOSOPHIST, July/Aug 1883 )



INTUITION and VOICE OF CONSCIENCE - ROOTED IN BUDDHI


This is difficult in our present time, but has to be pursued. We
all have an inkling of this through the Intuition and the Voice
of Conscience. We know that the process is to transform any
selfish (hence vicious) motive into universal and impersonal
decisions (virtuous living), based on desires made pure because
of their impersonality and universality.

This may sound harsh and unnecessarily repetitious, (even
preachy -- but, what 'priest' has ever told of a method and given
reasons for the ultimate practice of morality, that his
parishioners can mentally comprehend and practice ?). It is only
when we have demonstrated to ourselves the value of this "path"
that we will be able to make 'true progress.' All progress is
self-determined, including the power to perceive on more than one
plane, without succumbing to the confusion and allurements of
such a plane.



The PSYCHIC NATURE


The problem is mainly with our psychic nature. If we are able to
control that and become MENTAL beings (I do not mean coldly
intellectual at all, as universality includes compassion) then we
will have secure the impartiality and the one-pointedness needed.
The Head and the Heart have to be melded. They are not opposed,
unless the HEART is screened and the "false Heart" - desire --
is purified and universalized, the motivator and the curiosity
seeker in us will remain indecisive.




Dallas
 

-----Original Message-----
From: theos-talk@yahoogroups.com [mailto:theos-talk@yahoogroups.com] On
Behalf Of Paul Coupland
Sent: Friday, December 09, 2005 4:21 AM
To: theos-talk@yahoogroups.com
Subject: Re: Theos-World 2   ESOTERIC AND EXOTERIC    (  2  )

I love this level of disscussion because it fringes my own work over 
the last thirty years. I.e. the anomalous expansion of conciousness 
written in 1965. I just managed to survive this endeavour and am 
hoping to re-edit and publish it on line in a future period, perhaps 
next year.
What we need to do instead of just waiting for sickness in 
order to heal it, is to become aware of the other person's schedule. 
Then perhaps we could organise the rebirth of spirit program. But we 
shall require much more personal power not merely as individuals but 
as co-partners of eternal grace and creativity. Yours Paul. P.S. Try 
my new websit coming soon. < www.Cullaloe.com/Coupland >


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