Re: states of consciousness after death of the physical body
Jun 21, 2006 04:51 PM
by W.Dallas TenBroeck
6/21/2006 4:22 PM
Re: States Of Consciousness
AFTER DEATH OF THE PHYSICAL BODY
In addition to the States Of Consciousness during physical life, there are
those After the Death of the Physical Body.
THEOSOPHY offers the following:
First some principles:
"The "Absolute Consciousness,"..."behind" phenomena...is only termed
unconsciousness in the absence of any element of personality...[it]
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
"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
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
"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
"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
"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
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
TRANS 128-9 [Blavatsky: COLLECTED WORKS Vol X]
Table From: Secret Doctrine I p. 157 and Mr. T. Subba Row's
"The subjoined short article is from the pen of Mr. T. Subba Row, a learned
Vedantin scholar. He prefers the Brahmanical division of the Raja Yoga, and
from a metaphysical point of view he is quite right. But, as it is a
question of simple choice and expediency, we hold in this work to the
"time-honoured" classification of the trans-Himalayan "Arhat Esoteric
School." The following table and its explanatory text are reprinted from the
"Theosophist" of Madras, and they are also contained in "Five Years of
Seven-fold Man and His Vehicles in States of Consciousness
Classification in Vedantic
"Esoteric Buddhism" Classification Taraka Raja Yoga
1 Sthula Sarira . . Annamaya Kosa +
[Food made | |
body] | Sthulopadhi
| [ Jagrat ]
2 Prana (Life) . + | [ awake in
| Pranamaya Kosa | body ]
| [Sutratma] +
3 Vehicle of Prana |
Linga Sarira or |
4 Kama Rupa .
Volitions and +
Manomaya Kosa | Sukshmopadhi
Feelings [Mind Sheath] | [Swapna]
| the dream state
5 Mind | |
Vignanam Vignanamaya Kosa +
6 Spiritual Soul . Anandamaya Kosa Karanopadhi
(Buddhi) [Contemplative, [ Sushupti]
[blissful state] [
deep sleep ]
7 Atma . . . Atma . . Atma
[ Turiya ]
[ From: SD I p 157]
"From the foregoing table it will be seen that the third principle [Linga
Astral body] in the Buddhist classification is not separately mentioned in
the Vedantic division, as it is merely the vehicle of Prana.
It will also be seen that the Fourth principle [Kama Rupa: Volitions and
Feelings] is included in the third Kosa (Sheath), as the same principle is
but the vehicle of will-power, which is but an energy of the mind.
It must also be noticed that the Vignanamaya Kosa is considered to be
distinct from the Manomaya Kosa, as a division is made after death between
the lower part of the mind [Kama-Manas], as it were, which has a closer
affinity with the fourth principle [Kama] than with the sixth
[Buddhi-Manas]; and its higher part [Buddhi], which attaches itself to the
latter, and which is, in fact, the basis for the higher spiritual
individuality of man.
We may also here point out to our readers that the classification mentioned
in the last column is, for all practical purposes, connected with Raja Yoga,
the best and simplest.
Though there are seven principles in man, there are but three distinct
Upadhis (bases), in each of which his Atma may work independently of the
These three Upadhis can be separated by an Adept without killing himself. He
cannot separate the seven principles from each other without destroying his
The student will now be better prepared to see that between the three
Upadhis of the Raja Yoga and its Atma, and our three Upadhis, Atma, and the
additional three divisions, there is in reality but very little difference.
Moreover, as every adept in cis-Himalayan or trans-Himalayan India, of the
Patanjali, the Aryasanga or the Mahayana schools, has to become a Raja Yogi,
he must, therefore, accept the Taraka Raja classification in principle and
theory whatever classification he resorts to for practical and occult
purposes. Thus, it matters very little whether one speaks of the three
Upadhis with their three aspects and Atma, the eternal and immortal
synthesis, or calls them the "seven principles." S D I 158
This has to studied carefully and thoroughly, to avoid confusion.
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