Theos-Talk Archives (January 1998 Message tt00217)

Dear Dallas

>
>In regard to the question of considering the 1st LOGOS as 'unmanifest' does
>it not serve as a metaphysical LINK between the ABSOLUTENESS and the 2nd
>LOGOS (which is the Manifesting Logos) ?
Yes, I think this a reasonable way of saying things and the correct idea.
>
>Any "manifestation" has to be within the process of Karmic LAW.
>
>Apparently that LAW has its ultimate "residence" in the ABSOLUTE -- but
>even that is not a limitation to IT. HPB writing in "The Secret Doctrine
>and the Vishistadwaita" (HPB ARTICLES -ULT Edn.- Vol, 3, p. 265) as I read
>it indicates that the "skandhas" relating to all beings that made up the
>earlier Manvanatara were the basis because they did not get "rubbed out" of
>the next Manvanatara and were so to say stored during the intervening
>Pralaya.
I believe you are refering to the article "Isis Unveiled and the
Vishistadwaita". You have pointed to an article that it seems to me should
receive wider notice in Theosophical circles. The last paragraph of it is
striking and says:
**********
! Whether it be orthodox Adwaita or not, I maintain as an occultist, on the
authority of the Secret Doctrine, that though merged entirely into
Parabrahm, man's spirit while not individual per se, yet preserves its
distinct individuality in Paranirvana, owing to the accumulation in it of
the aggregates, or skandhas that have survived after each death, from the

highest faculties of the Manas. The most spiritual--i.e., the highest and
divinest aspirations of every personality follow Buddhi and the Seventh
Principle into Devachan (Swarga) after the death of each personality along
the line of rebirths, and become part and parcel of the Monad. The
personality fades out, disappearing before the occurrence of the evolution
of the new personality (rebirth) out of Devachan: but the individuality of
the spirit-soul [dear, dear, what can be made out of this English!] is
preserved to the end of the great cycle (Maha-Manwantara) when each Ego
enters Paranirvana, or is merged in Parabrahm. To our talpatic, or
mole-like, comprehension the human spirit is then lost in the One Spirit, as
the drop of water thrown into the sea can no longer be traced out and
recovered. But de facto it is not so in the world of immaterial thought.
This latter stands in relation to the human dynamic thought, as, say, the
visual power through the strongest conceivable microscope would to the sight
of a half-blind man: and yet even this is a most insufficient simile--the
difference is "inexpressible in terms of foot-pounds." That such Parabrahmic
and Paranirvanic "spirits," or units, have and must preserve their divine
(not human) individualities, is shown in the fact that, however long the
"night of Brahma" or even the Universal Pralaya (not the local Pralaya
affecting some one group of worlds) yet, when it ends, the same individual
Divine Monad resumes its majestic path of evolution, though on a higher,
hundredfold perfected and more pure chain of earths than before, and brings
with it all the essence of compound spiritualities from its previous
countless rebirths. Spiral evolution, it must be remembered, is dual, and

the path of spirituality turns, corkscrew-like, within and around physical,
semi-physical, and supra-physical evolution. But I am being tempted into
details which had best be left for the full consideration which their
importance merits to my forthcoming work, the Secret Doctrine.
********
You say "Apparently that LAW has its ultimate "residence" in the ABSOLUTE".
This paragraph you quoted makes that conclusion necessary. The turning
"corkscrew" as she calls it seems to be doing much more than resting. And
so karma seems to be functioning nonstop. Still I think we would agree that
even with this unusual glimpse she has given us (in this obscure article) we
must continue to avoid applying any attributes to the Absolute.

>
>Our daily going to sleep and awakening the next morning must have something
>analogous to that in terms of our present earth-bound consciousness, I
>think.
>
>As I read the S D , it seems that what is today called hypothetically in
>Astro Physics "The Big Bang" is actually the reawakening of the Universe
>into manifestation as a "plane," or a "sphere" [ beginning Round 1, Globe A
>with the 1st group or Host of Beings to begin to set the basis for further
>development. We at this time are supposed, as HPB defines it (SD I 199-201
>) , to be in the 4th Round, 4th Globe (Globe D), 5th Race, 5th Sub-Race.
>There seems to be a lot of confusion about how to accurately define this
>matter. But it is all there in the S D and can be verified by using the
>INDEX and putting the references together.
Many students of Theosophy feel that the Big Bang theory vindicates
Theosophy. It is easy to note the correspondence to the Breath of Brahma.
In my opinion this is a much more complex and difficult issue. Some years
ago I was attempting to weigh whether the statements of the SD supported the
Big Bang or not. My conclusion was that there were statements that
supported both yes and the no answer but that the greater weight seemed
against the big bang. In scientific circles at that time there was some new
thought that electromagnetic theories should be given greater weight than
the gravitational ones (that supply the math for the big bang). At that
time the idea that the big bang never happened was growing amongst
electrical engineers (they were more at home with electromagnetism) and was
growing only a little amongst astrophysicists (who were more at home with
gravity.). I do not know how opinion stands today. Bottom line: my guess
is that the big bang never happened and the SD does not support the big bang
as science has fashioned it. I personally think that what seems to be your
idea, (bringing in rounds, races, and differing states of matter) could
point to the real truth of the matter and that could be some substantially
altered version of "expansion" and "origintion" of the universe.

Reed Carson