Theos-Talk Archives (December 2005 Message tt00050)

(2)


B U D D H I





Consciousness and its Forms ( 2 ) 




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>From (1)





Question: Can there be Consciousness without Mind?) 



Answer: Not on this plane of matter. But why not on some other
and higher plane?... On that higher plane...Mahat--the great Manvantaric
Principle of Intelligence--acts as a Brain, through which the Universal and
Eternal Mind radiates the Ah-hi, representing the resultant Consciousness or
ideation." Trans. 28

[ see also Theos. Articles & Notes, p. 208-9 ]





"DIVINE MIND is, and must be, before differentiation takes place. It is
called the divine ideation, which is eternal in its Potentiality and
periodical in its Potency, when it becomes Mahat, Anima Mundi or Universal
Soul...each of these conceptions has its most metaphysical, most material,
and also intermediate aspects." Trans. p. 4





BRAHMA (Sk) "...distinguish between Brahm the neuter, and Brahma, the
male creator of the Indian Pantheon...Brahm or Brahman, is the impersonal,
supreme and uncognizable Principle of the Universe from the essence of which
all emanates, and into which all returns, which is incorporeal, immaterial,
unborn, eternal, beginningless and endless. It is all-pervading, animating
the highest god as well as the smallest mineral atom. Brahma, on the other
hand, the male and the alleged Creator, exists periodically in his
manifestations only, and then again goes into pralaya, i.e., disappears and
is annihilated." GLOS. 62





"DURATION is; it has neither beginning nor end...Duration is beginningless
and endless; Time is finite....Time can be divided; Duration...cannot.
Time is divisible in Duration ...(or) the One is sometimes within Time and
Space, whereas the other is outside of both...Duration...is the one
eternity, not relative, but absolute...existence has limited and definite
periods, whereas Duration, having neither beginning nor end, is a perfect
abstraction which contains Time. Duration is like Space, which is an
abstraction too, and is equally without beginning or end."
TRANS. 11





"FOHAT (Tib.) [Po-hat] "...the active male potency of the Sakti (female
reproductive power) in nature. The essence of cosmic
electricity...Daiviprakriti, primordial light: and in the universe of
manifestation the ever-present electrical energy and ceaseless destructive
and formative power. Esoterically it is the same, Fohat being the universal
propelling Vital Power, at once the propeller and the resultant." GLOS.
120-1





"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





"When predicated of the Universal Principle it denotes an abstract noun,
which is more correct and logical than to apply the adjective "absolute" to
that which has neither attributes nor limitations, nor can IT have any."
(See KEY p. 61-2) GLOS. 4





ATMA OR ATMAN (Sk.) The Universal Spirit, the divine Monad, the 7th
Principle, so-called, in the septenary constitution of man. The Supreme
Soul." GLOS. 43





HIGHER SELF "The Supreme Divine Spirit overshadowing man. The crown of
the upper spiritual Triad in man--Atman." GLOS. 141







The Relation of Divine Man to the Material Man





Microcosmically, in the human we are told:



"The occultist, when he has identified himself thoroughly with his Atma,
acts upon Buddhi, for, according to the laws of Cosmic Evolution, the
Purusha--the universal seventh principle-- is perpetually acting upon and
manifesting itself through Prakriti--the universal sixth principle. Thus
the MAHATMA, who has become one with his seventh principle--which is
identical with Purusha, since there is no isolation in the spiritual
monad--is practically a creator, for he has identified himself with the
evoluting and the manifesting energy of nature. It was in this sense that
the Rishis are said to have married. And the union of Siva and Sakti
represents the same allegory. Siva is the Logos, the Vach, manifested
through the Sakti; and the union of the two produces the phenomenal
creation, for until the son is born, the Father and the Mother are
non-existent. 



Now Sakti being a female principle, it is fully manifested through a woman,
although properly speaking, the inner man is neither male nor female. It is
only the preponderance of either of the two principles (positive and
negative) which determines the sex...determined by the Law of Affinity; and
hence in a woman is manifested abnormally the occult power represented by
Sakti. 



She is moreover gifted with a wonderful and vivid imagination or rather the
manifestation of the IDEAL, which can be properly and strongly conceived
only by a powerful IMAGINATION--a Woman-adept can produce high occultists--a
race of "Buddhas and Christs," born "without sin." The more and the sooner
the animal sexual affinities are given up, the stronger and the sooner will
be the manifestation of the higher occult powers which alone can produce the
"immaculate conception." And this art is taught practically to the
occultists at a very high stage of initiation." Theos
Art & Notes 123-4 





KARANA SARIRA (Sk. ) "The "Causal Body." It is dual in its meaning.
Exoterically, it is Avidya, ignorance, or that which is the cause of the
evolution of a human ego and its reincarnation; hence the lower Manas;
esoterically--the causal body or Karanopadhi stands in the Taraka Raja-yoga
as corresponding to Buddhi and the Higher "Manas," or Spiritual Soul."
GLOS. 173





AHANKARA (Sk) "The conception of "I", Self consciousness or
Self-identity; the "I", the egotistical and mayavic principle in man, due
to our ignorance which separates our "I" from the Universal ONE-SELF,
Personality, Egoism." GLOS. 11





"...[ considering ] THE DOCTRINE OF UNIVERSAL EVOLUTION...the mineral,
vegetable and animal forms each imprison a spark of the Divine, a portion of
the indivisible Purusha [ Spirit ]. These sparks struggle to "return to the
Father," or in other words to secure self-consciousness and at last come
into the highest form, on Earth, that of man, where alone self-consciousness
is possible to them...Each spark of divinity [Atma-Buddhi] has...millions of
ages in which to accomplish its mission--that of obtaining complete
self-consciousness while in the form of man...all depends on the
individual's own will and efforts...



This system is thus seen to be based upon the identity of Spiritual Being,
and, under the name of "Universal Brotherhood," constitutes the basic
idea...Purusha [Spirit] is the basis of all manifested objects...It
interpenetrates everything everywhere. It is the reality of which, or upon
which, those things called real by us are mere images.



As Purusha reaches to and embraces all beings, they are all connected
together; and in or on the plane where that Purusha is, there is a perfect
consciousness of every act, thought, object, and circumstance, whether
supposed to occur there, or on this plane, or any other. For below the
spirit and above the intellect is a plane of consciousness in which
experiences are noted, commonly called man's "spiritual nature;" this is
frequently said to be as susceptible of culture as his body or his
intellect. This upper plane is the real recorder of all sensations and
experiences, although there are other registering planes. it is sometimes
called the "subconscious mind."...The real object to be kept in view is to
so open up or make porous the lower nature that the spiritual nature may
shine through it and become the guide and ruler....



The real man, who is the Higher Self [Atma]--being the spark of the Divine
before alluded to--overshadows the visible being, which has the possibility
of becoming united to that spark...it is always peaceful, unconcerned,
blissful, and full of absolute knowledge. It continually partakes of the
Divine state, being continually that state itself...The object of the
student is to let the light of that spirit shine through the lower
coverings." Epitome, pp.11-14





"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 SEPARATENESS..." WQJ
ART I 29





"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 [Atma-Buddhi] as a result of
embodiment in matter and the dwelling in a physical form." WQJ
ART I 29






Work in Rebuilding the Universe after Pralaya






In considering the evolutionary goals as a whole, one finds in the Esoteric
Philosophy statements that relate the reawakening of all the many beings
that together form the Universe. This includes the processes of rebuilding
[or reawakening] of the Universe and reestablishing the harmony of Karma and
the Worlds after Pralaya. This work is entrusted to Those Dhyani Chohans
who have graduated from the "human" stage into realms of service of a vastly
grater responsibility. We read:





"Atma (our 7th principle) being identical with the universal Spirit, and man
being one with it in essence, what is then the Monad proper ? It is that
homogeneous spark which radiates in millions of rays from the primeval
"Seven;" ...It is the EMANATING spark from the UNCREATED RAY--A
MYSTERY...Adi-Buddha (Chogi dangpoi sangye), the One unknown, without
beginning or end, identical with Parabrahm and Ain-Soph, emits a bright ray
from its darkness. This is the Logos (the first), or Vajradhara, the
Supreme Buddha (also called Dorjechang)...he cannot manifest, but sends into
the world of manifestation his heart--the "diamond heart," Vajrasattva
(Dorjesempa). This is the second logos of creation, from whom emanate the
seven (in the exoteric blind the five) Dhyani Buddhas, called the Anupadaka,
"the parentless." These Buddhas are the primeval monads from the world of
incorporeal beings, the Arupa world, wherein the Intelligences (on that
plane only) have neither shape nor name, in the exoteric system, but have
their distinct seven names in the esoteric philosophy. These Dhyani Buddhas
emanate, or create from themselves, by virtue of Dhyana, celestial
Selves--the super-human Bodhisattvas. These incarnating in the beginning of
every human cycle as mortal men, become occasionally, owing to their
personal merit, Bodhisattvas among the Sons of Humanity, after which they
may re-appear as Manushi (human) Buddhas. The Anupadaka (or Dhyani-Buddhas)
are thus identical with the Brahmanical Manasaputra, "mind-born
sons"--whether of Brahma or either of the other two Trimurthian Hypostases,
hence identical with the Rishis and Prajapatis. " SD I 571







Substance and Matter





In the Universe (Kosmically) we find there are definitions offered for the
Substance of the Universe as distinct from any one of the planes on which it
concretizes into "matter." For these we find some statements:





Daivi-Prakriti (Sk.) "Primordial homogeneous light, called by some...the
"Light of the Logos"; when differentiated this light becomes FOHAT."
GLOS. 94





Mulaprakriti (Sk) "The Parabrahmic root, the abstract deific feminine
principle--undifferentiated substance. Akasa. Lit.: "the root of nature"
(Prakriti) or Matter." GLOS. 218





"...Even for the Logos, Mulaprakriti is a veil, the Robes in which the
Absolute is enveloped. Even the Logos cannot perceive the Absolute, say the
Vedantins." TRANS. 5





Pradhana (Sk.) "Undifferentiated substance, called elsewhere and in other
schools--Akasa; and Mulaprakriti or Root of Matter by the Vedantins. In
short, Primeval Matter." GLOS. 259





Hiranya Garbha (Sk.) "The radiant or golden egg or womb 

[in which Brahma rests]. Esoterically the luminous "fire mist" or ethereal
stuff from which the Universe was formed. " GLOS. 142





Aditi (Sk) "...Mulaprakriti...the abstract aspect of Parabrahman, though
both manifested and knowable...Aditi is the "Mother-God"-dess, her
terrestrial symbol being infinite and shoreless space." GLOS. 7





"...the ever-equilibrising mother-nature on the purely spiritual and
subjective plane. She is Sakti, the female power or potency of the
fecundating spirit; and it is for her to regulate the behaviour for the
sons born in her bosom." TRANS. 145





Akasa (Sk.) "The subtle, supersensuous spiritual essence which pervades
all space; The primordial substance erroneously identified with Ether. But
it is to Ether what Spirit is to Matter, or Atma to Kama-rupa. It is, in
fact, the Universal Space in which lies inherent the eternal Ideation of the
Universe in its ever-changing aspects of the planes of matter and
objectivity, and from which radiates the First Logos, or expressed
thought...Akasa has but one attribute, namely sound, for sound is but the
translated symbol of the Logos--"Speech"--in its mystic sense." GLOS.
13





Svabhavat (Sk.) "...the world-substance and stuff, or rather that which is
behind it--the spirit and essence of substance. The name comes from Subhava
and is composed of 3 words--su, good perfect, fair, handsome; sva, self;
and bhava, being, or state of being. From it all nature proceeds and into
it all returns at the end of the life-cycles. In Esotericism it is called
"Father-Mother." It is the plastic essence of matter."
GLOS. 314





That "...Mulaprakriti...Svabhavat...that androgynous something...which is
both differentiated and undifferentiated. In its first principle it is a
pure abstraction, which becomes differentiated only when it is transformed,
in the process of time, into Prakriti. If compared with the human
principles, it corresponds to Buddhi, while Atma would correspond to
Parabrahm, Manas to Mahat, and so on. " TRANS. 4





Mahat (Sk.) "Lit., "The great one." The first principle of Universal
Intelligence and Consciousness. In the Puranic philosophy the first product
of root-nature or Pradhana (the same as Mulaprakriti); the producer of
Manas the thinking principle, and of Ahamkara, egotism or the feeling of "I
am I" (in the lower Manas)." GLOS. 210





Kosmic rebirth is symbolized by the opening of Brahma's Egg. The Egg,
Hiranya Garbha, is an oval and has two poles implicit in its construction:
Spirit, and Matter. Brahma represents the sleeping consciousness of the
milliards of intelligent beings that existed, lived and labored in the
Manvantara that ended. Brahma is presented as "asleep" because He is
unconscious from our manifested point of view.



At the other "pole" of Kosmic manifestation we are taught there is a
peculiar "matter" which carries with it, as our "skandhas" do, the karmic
impress of deeds and uses to which it was put by mind beings (ourselves) in
an earlier Manvantara.





Q'Lippoth (Heb.) "...Olam Klippoth...contains the matter of which stars,
planets, and even men are made...chaotic turbulent matter, which is used in
its finer state by spirits to robe themselves in...the "vesture" or form
(rupa) of the incarnating Egos...the Manasaputras or Sons of Wisdom, use for
the consolidation of their forms, in order to descend into lower spheres,
the dregs of Swabhavat, or that plastic matter which is throughout
Space.primordial Ilus.Typhon.Satan.Samael...Deus est Demon inversus-the
Demon is the lining of god." Glos 168-9





Karabtanos (Gr.) "The spirit of blind or animal desire; the symbol of
Kama-rupa... matter...concupiscence [lust]..." GLOS. 173 





In man we are told there are also two broad divisions of
substance/matter::





Suddha Satwa (Sk) "A substance not subject to the qualities of matter; a
luminiferous and (to us) invisible substance, of which the bodies of the
Gods and highest Dhyanis are formed. Philosophically, Suddha Satwa is a
conscious state of spiritual Ego-ship rather than any essence. " GLOS.
311





Sukshma Sarira (Sk) "The dream-like, illusive body akin to Manasa-rupa or
"thought-body". It is the vesture of the gods, or the Dhyanis and the
Devas...Sukshma Sharira...Sukshmopadhi..." GLOS. 312





Sukshmopadhi (Sk) "...the principle (in Taraka Raj-Yoga) containing both
the higher and the lower Manas and Kama. It corresponds to the Manomaya
Kosha of the Vedantic classification and to the Swapna state (esoterically:
dual Manas" GLOS. 205 (See also, S.D. I 157, GLOS. 312 )





"...to divorce our all-perceiving Ego [the Higher Self] from the thraldom of
these senses [our five senses]--so long will it be impossible for the
personal Ego to break through the barrier which separates it from a
knowledge of things in themselves (or Substance)." SD I 329





"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





Soul " ...[is] the vital principle, or the breath of life." [astral
principle plus Prana] 

GLOS. 306 





"Divine Mind is, and must be, before differentiation takes place. It is
called the divine ideation, which is eternal in its Potentiality and
periodical in its Potency, when it becomes Mahat, Anima Mundi or Universal
Soul...each of these conceptions has its most metaphysical, most material,
and also intermediate aspects." Trans. p. 4





Alaya (Sk.) "The Universal Soul (See S. D. Vol. I, 47, et seq.) The
name belongs to the Tibetan system of the contemplative Mahayana School.
Identical with Akasa in its mystic sense, and with Mulaprakriti, in its
essence, as it is the basis or root of all things." T. GLOS. p. 14 





"Sophia" is wisdom or the Buddhi--the spiritual soul (our sixth principle).
This principle is everywhere represented as a "female" because it is passive
in as much as it is merely the vehicle of the seventh principle. This
latter--which is called Atma when spoken of in connection with an
individual and Purush when applied in its relation to the Universe--is the
active male, for it is the CENTER OF ENERGY acting through and upon its
female vehicle, the sixth principle." Theos Art &
Notes. p. 123





Brahma (Sk) "...distinguish between Brahm the neuter, and Brahma, the
male creator of the Indian Pantheon...Brahm or Brahman, is the impersonal,
supreme and uncognizable Principle of the Universe from the essence of which
all emanates, and into which all returns, which is incorporeal, immaterial,
unborn, eternal, beginningless and endless. It is all-pervading, animating
the highest god as well as the smallest mineral atom. Brahma, on the other
hand, the male and the alleged Creator, exists periodically in his
manifestations only, and then again goes into pralaya, i.e., disappears and
is annihilated." GLOS. 62





"Duration is; it has neither beginning nor end...Duration is beginningless
and endless; Time is finite....Time can be divided; Duration...cannot.
Time is divisible in Duration ...(or) the One is sometimes within Time and
Space, whereas the other is outside of both...Duration...is the one
eternity, not relative, but absolute...existence has limited and definite
periods, whereas Duration, having neither beginning nor end, is a perfect
abstraction which contains Time. Duration is like Space, which is an
abstraction too, and is equally without beginning or end."
TRANS. 11



"When predicated of the Universal Principle it denotes an abstract noun,
which is more correct and logical than to apply the adjective "absolute" to
that which has neither attributes nor limitations, nor can IT have any."
(See KEY p. 61-2) GLOS. 4





Atma or Atman (Sk.) The Universal Spirit, the divine Monad, the 7th
Principle, so-called, in the septenary constitution of man. The Supreme
Soul." GLOS. 43





Higher Self "The Supreme Divine Spirit overshadowing man. The crown of
the upper spiritual Triad in man--Atman." GLOS. 141























Dallas





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