Theos-Talk Archives (March 2006 Message tt00259)

March 6, 2006


Dear Friends:

This may show another view on the subject:


THEOSOPHY is said to take into account the SPIRITUAL ASPECT OF EVOLUTION,
and from that aspect, it studies this and the evolution of all material
"forms."

	It thus is said to cover:

1 Immortality of the Monad  [Spirit-Matter-Mind]

2 Reincarnation  [into Material "principles / sheaths]

3 Virtue and Vice  -- KARMA  [free choice between brotherly cooperation or
selfish isolation]

4 Total evolution under an equable universal Plan of all Monads.


	As to "SPIRITUAL DEVELOPMENT" and on the subject of 
"Man's evolution" it teaches:


1 That each spirit is a manifestation of the One Spirit, and thus a part of
all. It passes through a series of experiences in incarnation, and is
destined to ultimate reunion with the Divine.

2 That this incarnation is not single but repeated, each individuality
becoming re-embodied during numerous existences in successive races and
"globes" of our chain, and accumulating the experiences of each incarnation
towards its perfection. [see S D  I 200]

3 That between adjacent incarnations, after the grosser elements are  purged
away (from the "monads of lesser experience" that accompany as skandhas, and
provide the "Monad" with the 'sheaths' of the Soul") , comes a period of
comparative rest and refreshment, called Devachan-the soul being therein
prepared for its next descent into material life.


	7 -- FOLD MAN  -  Its ACTUALITY  and  PURPOSE


The constitution of man is subdivided in a septenary manner, the main
divisions being those of Spirit [ATMA & BUDDHI], Soul [MANAS  -- another
trinity, as there is (1) pure Manas,  (2) [Buddhi-Manas, and (3)
Kama-Manas], and Body [(1) physical, (2) astral, (3)Life Energy (Prana),
and, (4) Desire & Emotion or KAMA]. These 7 divisions and their relative
development govern his subjective condition after death.

Note:  Spirit is not a seventh principle. It is the synthesis, of the whole,
and is equally present in the other six. It pervades all space and the whole
Universe.

The present various divisions (principles - consisting of 'skandhas') can
only be used as a general working hypothesis, to be developed and corrected
as students advance and themselves develop in understanding their continual
interaction.

The nature of each incarnation depends upon the balance struck between the
merit and demerit of the previous life or lives -upon the way in which the
man has lived and thought; and this law is inflexible and wholly just.

"Karma"- a term signifying two things, (1)   the law of ethical causation
("Whatsoever a man soweth, that shall he also reap"); and (2) the balance or
excess of merit or demerit in any individual, determines the main
experiences of joy and sorrow in each incarnation, so that what we call
"luck" or "accident" is in reality "that which is deserved"-desert acquired
in past existence.

Karma is not all exhausted in a single life, nor is a person necessarily in
this life experiencing the effect of all his previous Karma; for some may be
held back by various causes.

The principle cause is the failure of the Ego to acquire a personality, or
'body'  which will furnish the instrument or apparatus, in and by which the
meditation or thoughts of previous lives can have their effect and be
ripened.

Hence it is held that there is a mysterious power in the man's thoughts (and
desires) during a life, sure to bring about its results in either an
immediately succeeding life, or in one many lives distant; that is, in
whatever life the Ego obtains a body capable of being the focus, apparatus,
or instrument for the ripening of some particular kind of past Karma.

The vast period and process of evolution up to reunion with the Divine is
and includes successive elevation from rank to rank of power and usefulness.
The most exalted beings still in the flesh are known as Sages, Rishis,
Prophets, Elder Brothers, Buddhas, Masters of Wisdom.

Their great function being the preservation at all times, and when cyclic
laws permit, the extension of spiritual knowledge and influence.  Theosophy,
to day, is one aspect of this, and we all are in such a period during which
such facts are revealed.

When conscious union (after purification) of the embodied mind [Kama-Manas]
with the Divine {BUDDHI-Manas} is effected, all the events and experiences
of each incarnation are known.  The records in the akasa are visible to it.


	Basic Theosophy teaches SPIRITUAL DEVELOPMENT


1 That the essence of the process lies in the securing of supremacy, to the
highest, the spiritual, virtuous elements of man's nature.

2 That this is attained along four lines, among others,-

(a)  The entire eradication of selfishness (or any selfish separative vice)
in all forms, and the cultivation of broad, generous sympathy in, and effort
for the good of others.  [ see Jataka tales of the Buddha ]

(b)  The absolute cultivation of the inner, spiritual man by meditation, by
reaching to and communion with the Divine, [the Inner HIGHER SELF:  SPIRIT -
ATMA - which is all-pervasive]  and by exercise of the kind described by
Patanjali, i.e., incessant striving through close attention, to embody an
ideal end.

(c)  The control of fleshly appetites and desires, all lower, material and
selfish interests being deliberately subordinated to the behests of the
Ideals of the Spirit.

(d)  The careful performance of every duty without desire for reward,
leaving results to the Universal and just Law.


3 That while the above is incumbent on and practicable by all religiously
disposed men, a yet higher plane of spiritual attainment is conditioned upon
a specific course of training, physical, intellectual and spiritual, by
which the internal faculties are first aroused and then developed.

4 That an extension of this process is reached in Adeptship, Mahatmaship, or
the states of Rishis, Sages and Dhyan Chohans, which are all exalted stages,
attained by laborious self-discipline and hardship, protracted through
possibly many incarnations, and with many degrees of initiation and
preferment, beyond which are yet other stages ever approaching the Divine.


	As to the RATIONALE OF SPIRITUAL DEVELOPMENT it asserts:


1 That the process takes place entirely within the individual himself, the
motive, the effort, and the result proceeding from his own inner nature,
along the lines of self-evolution. [In other words, the effort made by each
maturing Monad is to assist all the 'skandhas' -- monads of lesser
experience around it -- towards their own individual perfection.  Thus each
Great Being, or Buddha has an enormous train of devotees and chelas who form
the "sangha" around and following him. ]

2 That, however personal and interior, this process is not unaided, being
possible, in fact, only through close communion with the supreme source of
all strength.  [The members of the Great Lodge assist.  See ISIS UNVEILED,
II. Pp. 92-4,  98-103.]


	As to the DEGREE OF ADVANCEMENT In Incarnations it holds:


1 That even a mere intellectual acquaintance with Theosophic truth has great
value in fitting the individual for a step upwards in his next earth-life,
as it gives an impulse in that direction.

2 That still more is gained by a career of duty, piety and beneficence.

3 That a still greater advance is attained by the attentive and devoted use
of the means to spiritual culture heretofore stated.

4 That every race and individual of it reaches in evolution a period known
as "the moment of choice," when they decide for themselves their future
destiny by a deliberate and conscious choice between eternal life and death,
and that this right of choice is the peculiar right or appanage of the Free
Soul -- Monad.


	Is there a BUDDHI-MANAS  --  a DIVINE SOUL in every human ?

It cannot be exercised until the man has realized the Divine Soul
[BUDDHI-MANAS] within him, and until that Divine Soul has attained some
measure of self-consciousness in and through a "purified personality" or,
the body.


	MOMENT OF CHOICE


The "moment of choice" is made up of all moments. It cannot come unless all
the previous lives have led up to it. Any individual can hasten the advent
of this period for himself under the previously stated law of the ripening
of Karma. Should he then fail to choose right he is not wholly condemned,
for the economy of nature provides that he shall again and again have the
opportunity of choice when the moment arrives for the whole race.

After this period the race, having blossomed, tends towards its dissolution.
A few individuals of it will have outstripped its progress and attained
Adeptship or Mahatmaship.

There is also a fate that comes to even Adepts of the Good Law which is
somewhat similar to a loss of "heaven" after its enjoyment for incalculable
periods of time.


	What is a PRATYEKHA BUDDHA ?


When the Adept has reached a certain very high point in his evolution he may
by a mere wish, become what the Hindus call a "Deva"-or lesser god. If he
does this, then, although he will enjoy the bliss and power of that state
for a vast length of time, he will not at the next Pralaya partake of the
conscious life "in the bosom of the Father," but has to pass down into
matter at the next new "creation," performing certain functions that could
not now be made clear, and has to come up again through the elemental world;
but this fate is not like that of the Black Magician.


	What is a NIRMANAKAYA and what are its powers ?


And again between the two he can choose the middle state and become a
Nirmanakaya-one who gives up the bliss of Nirvana and remains in conscious
existence outside of his body after its death; in order to help Humanity.
[see Voice, pp. 44-47, 78-9] This is the greatest sacrifice he can do for
mankind. By advancement from one degree of interest and comparative
attainment to another as above stated, the student hastens the advent of the
moment of choice, after which his rate of progress is greatly intensified.
[see S D  I  207-8]


	PROBLEMS EXPLAINED BY THEOSOPHY 


It may be added that Theosophy is the only system of religion and philosophy
which gives satisfactory explanation of such problems as these:

1 The object, use, and inhabitation of other globes than this earth, which
globes serve to complete and prolong the evolutionary course, and to fill
the required measure of the universal experience of all Souls.  It takes
advantage of no one and encourages free study and search.  It warns against
all "Authority."  It always offers assistance if available. [S D   I  200]

	

	KARMA & EVOLUTION


2 The geological cataclysms of earth; the frequent absence of intermediate
types in its fauna; the occurrence of architectural and other relics of
races now lost, and as to which ordinary science has nothing but vain
conjecture; the nature of extinct civilizations and the causes of their
extinction; the persistence of savagery and the unequal development of
existing civilizations; the differences, physical and internal, between the
various races of men; the line of future development.  



	PRIMORDIAL,. ANTIQUE THEOSOPHY


3 The contrasts and unisons of the tenets of the world's faiths, and the
common foundation underlying them all.  


	EVIL

4 The existence of evil, of suffering, and of sorrow- a hopeless puzzle to
the mere philanthropist or theologian.  [Does "modern psychology" identify
and consider that ?  Is that made its primary basis ? 


	SOCIAL INEQUALITIES  --  ACCIDENTS  --  LUCK


5 The inequalities in social condition and privilege; the sharp contrasts
between wealth and poverty, intelligence and stupidity, culture and
ignorance, virtue and vileness; the appearance of men of genius in families
destitute of it, as well as other facts in conflict with the law of
heredity; the frequent cases of unfitness of environment around individuals,
so sore as to embitter disposition, hamper aspiration, and paralyze
endeavor; the violent antithesis between character and condition; the
occurrence of accident, misfortune and untimely death -all of them problems
solvable only by either the conventional theory of Divine caprice or the
Theosophic doctrines of Karma and Reincarnation.



	ABNORMAL TALENTS,  GENIUS,  SENSITIVITY


6 The possession by individuals of genius or of abnormal sensitivity and
psychic powers-clairvoyance, clairaudience, etc., as well as the phenomena
of psychometry.

7 The true nature of genuine phenomena in spiritualism, and the proper
antidote to superstition, fancy and to exaggerated expectation.


	Is there a FAILURE OF RELIGIONS ?


8 The failure of conventional religions to greatly extend their areas,
reform abuses, reorganize society, expand the idea of brotherhood, abate
discontent, diminish crime, and elevate humanity; and an apparent inadequacy
to realize in individual lives the ideal they professedly uphold.

ANCIENT WISDOM knew - and continues to know - deep and vast knowledge about
ourselves, our purpose in life, nature, the universe, the highest god-like
principles, and man's long pre-history on this earth. 

Theosophy is the portion of that ancient knowledge brought to us by H. P.
Blavatsky toward the end of the 19th century, as taught to her by her
Teachers .


Some of its principles are:


........Everything in the universe originates from one boundless, eternal,
unknowable source. After a period of manifested existence the universe
returns to that source and has in addition. all the experience gained.

........The universe itself is an organic whole, alive, intelligent,
conscious, and divine. 

........The laws of nature are the result of intelligent forces. 

........The law of karma holds throughout the universe. It operates at all
levels, ensuring justice, harmony, and balance. 

........We reincarnate into successive lives. Once we have reached the human
level we do not 	regress back into animal forms. 

........The law of karma acts over our successive lives to ensure justice.
(We don't get away with it.) We are the cause of every joy and pain in our
own life. 

........A law of cycles provides fundamental structure at all levels. Two
examples are our pattern of reincarnation, and the continuing "lives" of the
universe as it appears, then returns to its source. 

........Analogy and correspondence provide fundamental structure for the
universe. This is a broad statement of the Hermetic axiom - "As above, so
below". 

........Evolution applies on a grand scale to all of life. 

........Soul (intelligence) is involved in this world of matter. It
experiences and learns. Soul then works its way back in a long pilgrimage to
its primal source. This again follows a cyclic pattern. 

........This evolution achieves experience, self-awareness, and ever
increasing perfection. Evolution occurs on the physical, mental, and
spiritual planes. 

........"Survival of the fittest" along with gradual accumulation of small
beneficial changes does not explain the "origin of the species". The origin
of the species is due to intelligent design. 

........Humanity has experienced significant evolution in long periods on
the continents (not islands) of Atlantis and Lemuria. 

........There is a seven fold constitution of man ranging from the physical
plane to the purely spiritual plane. 

........Thoughts are tangible objects on higher planes. Every thought and
action has its effect on us and on our surroundings and has a karmic
consequence. 

........The three higher planes of this constitution form the "higher self"
and that is what reincarnates from life to life and accumulates the
experience, the lessons, the virtues. The lower planes form the "lower self"
and are the vehicle used by the higher self while it is living in this
active testing ground of incarnate
life. 

........At the moment of death we have a review of our life just past - as
we cast off this 	physical frame. After a short period, that varies
greatly between individuals, we cast off other lower aspects of our
constitution and the reincarnating self begins a long period of merciful,
earned, rest before the next birth. 

........Often during this life, our spiritual nature is obscured in our
self-centered daily lives as we cater to our immediate needs and desires.
But the spiritual self is always there to guide us if we seek it with strong
earnest desire. 

........We can strive to reach our Higher Self  [ATMA] by: 

........Listening to the still small voice of our conscience. 

........Noting the dreams from the Higher Self. 

........Developing our intuition. 

........Meditating. 

........Studying principles of the Wisdom Religion. 

........Aligning ourselves with Nature. 

........Engaging in action for the greater good of all beings. 

........Carefully reading the events of our daily life. 

........Brotherhood is a fact in nature. We are ONE at the highest spiritual
component of our nature. We are sparks from one flame. We are the fingers on
one hand. We are ONE at other levels as well.


	We should: 

........Understand we are not separate from humanity or the world. 

........Emphasize brotherhood, altruism, and compassion in our daily lives. 

........Strive to know our higher self. 

........As a guiding rule - act for and as the Self of All. 

........The religions of the world are branches on the tree whose trunk is
the one ancient - once universal - wisdom religion. The religions are the
tributaries of one great river. (But they borrow from each other to make the
actual details much more complex.) 

........Mythology often transmits some of this knowledge in symbolic form. 

........Periodically, great teachers come amongst us to help us in this
evolutionary path. They may create another branch on the tree. 

........Humanity's potential is infinite and every being has a contribution
to make toward a grander world. We are all in it together. We are one. 

Is HPB or THEOSOPHY vague?  Here are some ideas she placed on record. HPB
said:
Come to the S.D. without any hope of getting the final Truth of existence
from it, or with any idea other than seeing how far it may lead TOWARDS the
Truth. 
See in study a means of exercising and developing the mind never touched by
other studies. 
Observe the following rules:  
1. No matter what one may study in the S.D. let the mind hold fast, as the
basis of its ideation to the following ideas 
(a) The FUNDAMENTAL UNITY OF ALL EXISTENCE. 
This unity is a thing altogether different from the common notion of unity
-- as when we say that a nation or an army is united; or that this planet is
united to that by lines of magnetic force or the like. The teaching is not
that. It is that existence is ONE THING, not any collection of things linked
together. 

 Fundamentally there is ONE BEING. 

This Being has two aspects, positive and negative. 

The positive is Spirit, or CONSCIOUSNESS. 

The negative is SUBSTANCE, the subject of consciousness. 

This Being is the Absolute in its primary manifestation. 

 Being absolute there is nothing outside it. It is All-Being. It is
indivisible, else it would not be absolute. If a portion could be separated,
that remaining could not be absolute, because there would at once arise the
question of COMPARISON between it and the separated part. Comparison is
incompatible with any idea of absoluteness. Therefore it is clear that this
fundamental One Existence, or Absolute Being must be the Reality in every
form there is. 

 I said that though this was clear to me I did not think that many in the
Lodges would grasp it. 
"Theosophy," she said, "is for those who can think, or for those who can
drive themselves to think, not mental sluggards." H.P.B. has grown very mild
of late. 

The Atom, the Man, the God (she says) are each separately, as well as all
collectively, Absolute Being in their last analysis, that is their REAL
INDIVIDUALITY. It is this idea which must be held always in the background
of the mind to form the basis for every conception that arises from study of
the S.D. The moment one lets it go (and it is most easy to do so when
engaged in any of the many intricate aspects of the Esoteric Philosophy) the
idea of SEPARATION supervenes, and the study loses its value.  

The second idea to hold fast to is that THERE IS NO DEAD MATTER. Every last
atom is alive. It cannot be otherwise since every atom is itself
fundamentally Absolute Being. Therefore there is no such thing as "spaces"
of Ether, or Akasha, or call it what you like, in which angels and
elementals disport themselves like trout in water. That's the common idea.
The true idea shows every atom of substance no matter of what plane to be in
itself a LIFE.  

The third basic idea to be held is that Man is the MICROCOSM. As he is so,
then all the Hierarchies of the Heavens exist within him. But in truth there
is neither Macrocosm nor Microcosm but ONE EXISTENCE. Great and small are
such only as viewed by a limited consciousness.  

(d) Fourth and last basic idea to be held is that expressed in the Great
Hermetic Axiom. It really sums up and synthesizes all the others: 

As is the Inner, so is the Outer; 

as is the Great so is the Small; 

as it is above, so it is below; 

there is but One Life and Law; 

and he that worketh it is ONE. 

Nothing is Inner, nothing is Outer; 

nothing is Great, nothing is Small; nothing is High, nothing is Low, in the
Divine Economy.

 
No matter what one takes as study in the S.D. one must correlate it with
those basic ideas. 

I suggested that this is a kind of mental exercise which must be excessively
fatiguing. H.P.B. smiled and nodded. One must not be a fool (she said) and
drive oneself into the madhouse by attempting too much at first. The brain
is the instrument of waking consciousness, and every conscious mental
picture formed means change and destruction of the atoms of the brain.
Ordinary intellectual activity moves on well beaten paths in the brain, and
does not compel sudden adjustments and destructions in its substance. But
this new kind of mental effort calls for something very different -- the
carving out of new "brain paths," the ranking in different order of the
little brain lives. If forced injudiciously it may do serious physical harm
to the brain. 

[from notes made at an interview with HPB by Cmdr. Bowen]


	CAN THEOSOPHY EVOLVE ?

I would agree with: "It is possible that Theosophy, as a teaching,
adapts itself to the socio-cultural reality of the age to which it is
presented."  

The description in MAHATMA LETTERS of the process of occult education and
chelaship trials seems very real to me -- as I can sense that a careful
student would observe similar or analogous events occurring within his
purview as he lives.

As I have observed, we need to learn to distinguish virtue from vice, and
without any relenting, apply virtue to our lives, especially in private as
carefully as we do in public. Is there any better way to live that makes
living worthwhile ?


	IMMORTAL PILGRIMS

Add to this, we need to embrace and apply the knowledge that we are
"immortal Pilgrims,"   [ATMA-BUDDHI-MANAS ],  and we only incarnate in
material forms for the benefit of the many "monads" who have less experience
than we do.  [see S D  II  167 ]

Our fight is to live spiritual lives in an environment that is quite
"hellish"  -- where vice masquerades at every moment -- and we are pulled
(by our "garments" of passions and isolation, -- all irresponsible desires)
to believe that this one life is the "only" life -- a quite pointless and
illogical position it is,  when we consider there is so much to learn and to
do in our world that is good and useful.  How to do this deliberately and
with sound planning? 


	MEDITATION


Meditation ought to be along lines that help us to determine for sure what
we truly are (IMMORTALS) incarnated to serve the unlearned children (monads)
of our fancies and desires -- and change them into honest and valuable
THINKERS -- and teach them and our lower nature where we can go if we wish
to. What is the difference between spirit and matter?  Between purpose and
Law,  and immoderate, pointless folly and stupefying 'entertainment' and
'excitement.' ?


	RELIGIOUS HEREDITY


The passage of teaching, say from Krishna to Buddha, to Lao Tse and
Confucius, to Zoroaster and Shankaracharya, to the Jain Tirthankaras, to
Jesus, to Pythagoras and Apollonius, and latest, to HPB --  shows (to me)
the changes in language but there is no change in basic teachings -- or do
you see any? Both ISIS UNVEILED and the SECRET DOCTRINE  give us all the
necessary historical clues if we will only read and note them. Is that too
difficult? 

So to answer:  I would say as before

It depends on what you think THEOSOPHY is, doesn't it?

To me it {THEOSOPHY} is a statement of LAWS and FACTS.

They don't evolve, but concepts about them change.  

Also the phrasing and examples used alter -- but not the FUNDAMENTALS.  Are
we afraid of TRUTH?  If so, Why?  What part of us welcomes it?  What seeks
to avoid it?  How does that happen?

We as human mind beings, are said to be immortals and to have reincarnated
thousands of times, and yet, in our brain-minds that are changed every
incarnation, we have no active tangible, locatable memory of those events --
other than our characters and abilities (or their lack) to show for all that
work and time we have incarnating. Are we actually spiritual "teachers
surrounded by hordes of pupils (little-lives, monads) and why are we
ignorant of the actual condition, its urgency, and our responsibilities?
Who or what is holding us back? 

And of course that may not be acceptable as evidence.  And my ideas may be
too vague and impractical?  If so, what shall I do with them?  Had I best
stay quiet? 

Best wishes, as always,


Dallas


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

-----Original Message-----
From: Konstantin Zaitzev
Sent: Thursday, March 02, 2006 6:29 AM
To: 
Subject: Re: Two quotations about God

--- In theos-talk@yahoogroups.com, "W.Dallas TenBroeck" 
<dalval14@...> wrote:


> I wonder:  Just what is a "Personal GOD ?"  
> In what way is it different from an "Impersonal GOD?"

Didn't A. Ali explain it? When we cling to our personal self we have 
to deal with a personal god which is like a counterpart. We have 
subtracted our limited self from a divine whole, and what is left is 
a personal god. It is a kind of illusion, but no more illusion than 
our personal self. See also "Personal & impersonal God" by Subba Row.

Another thing which is an approximation to personal God is logos.
Our personal self couldn't exist without archetypal pattern for it. 
All personalities have much in common, and it points to some 
archetype, for as above, so below.

> I our little world we have : Buddhism, Hinduism, Islam, R 
> Catholicism, Protestantism, and dozens of other sects and creeds
> embodying aspects and views -- but who does the actual study and
> analysis of the reasonableness of these ?   

The Theosophical Society was founded for comparative study of 
religions, so its Founders thought that there is something worthy in 
them. Hidden powers of man is another line of work, and the 
brotherhood is the main.

Unfortunately these three objects are often substituted by the study 
of the works of the Founders which were just a specimen of work under 
three objects, and not more (though a very good specimen).

> How do people get together to agree on "fundamentals?" 

The theosophists sometimes agree even less than representatives of 
above said religions.

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