Theos-Talk Archives (March 2001 Message tt00136)

Monday, March 26, 2001

Re: Ideal Plan of the Universe (continued) -- A Survey

Dear Moderator:


SURVEYING THE INTRICACIES OF EVOLUTION

The study of the Secret Doctrine and the many articles written by
H.P.B., gives us a survey of the many aspects of evolutionary
processes that bring a three-fold as well as a seven-fold scheme
to a point of new and renewed work. The sense of purpose and the
sense of continuity are made more reasonable. Infinity and
eternity are explained so as to come within our grasp. The
minute sensitivity of NATURE ( the UNIVERSE), in which all
repose and have earned their places become more comprehensible,
when we realize that our MIND as well as our conjoined HIGHER
NATURE (Atma-Buddhi-Manas) is an imperishable UNIT OF LIFE.

Our Life and that of the Universe are coincident.


THREE LINES OF EVOLUTION.

For purposes of simplicity (S.D. I 181) H.P.B. indicates three
main lines: Spirit, Intelligence and form. But says the KEY,
the OCEAN and the S.D., we live in a seven-fold Universe. This
is to be reconciled. But before passing to that one of the key
elements that gives us a peace-of-mind is the concept that we as
IMMORTAL SPIRIT/SOULS never die, even if our bodies and
personalities perish, as they have done thousands of times
already.

As the Universe is sevenfold, so too are each of its parts. We
are given the concept of the eternal MONADS (the real SELF of
every being -- from Atom to Man, and from World to Galaxy) which
people all space in the Universe (itself being limitless in
space, time and motion, and undefinable in our terms of
reference.) [ MONAD = indissoluble "life-unit" consisting when
in manifestation, of ATMA-BUDDHI -- Universal SPIRIT and Wisdom
(acquired through endless experience). ]


MANIFESTATION PORTRAYS THE GROWTH OF CONSCIOUSNESS

The "parts (Monads) " are conscious, but NOT CONSCIOUS OF SELF
(the One Reality.). The processes of evolution and manifestation
frame the account of this ever-on-going process.

Patanjali says in one place: "For the sake of the Soul the
Universe exists." [ Book 1, V. 18 ULT Edn. Judge translation p.
25, and again on p. 26.] Then in verse 20 Patanjali adds: "The
Soul is the Perceiver; is assuredly vision itself pure and
simple; unmodified; and looks directly on ideas." ( p. 26) It
is apparent with a little reflection that within each of us is
such a Perceiver, (an Observer, or a "Watcher" -- who perceives
all sensations and records the modifications induced in the
Personality with the passage of time and experience. This record
is said to be inscribed I the imperishable and universal region
of the Akasa, (highest aspect of the Astral Light) and is never
effaced or lost.)


THE DUAL MIND IN MAN

It sounds paradoxical, yet, as evidence of an existing condition
we stand here facing each other and asking for explanations. The
MIND does the asking. Our Mind is said to be dual, Higher (or
Spiritual -- BUDDHI-MANAS) and lower (or selfish and
isolationing -- KAMA-MANAS). The faculties are similar but the
motive makes the difference. Evolution for man is precisely
focused on our MOTIVES. Are they impersonal charitable,
universal, generous and brotherly, or are they selfish,
isolationist, or even vicious ? Our choices from moment to
moment determine our progress.

The problem is not of duality but rather of four distinct things:
1, the ONE SOURCE OF ALL, (this is ever-present as a
'back-ground') 2. The CAUSE of differentiation, (this is
unfinished business relative to previous lives.) 3. The life
and experience of the innumerable, space filling MONADS, (Monad
is SPIRIT/MATTER eternally conjoined), and, 4. the presence of
the UNIVERSAL MIND, which, when individualized is called the SOUL
(by Patanjali).



THEOSOPHY AS HISTORY -- AS A SITUATION REPORT

Theosophy not only purports to provide a history of the evolution
of worlds and of mankind, but designates a single force that
propels existence and evolution. It does not speculate. When it
reports on the constitution and progress of manifestation,
whether in whole or in part, it states the nature of the events
and the participants as it is and as they were, on all the 7
planes of being associated with each. From that it traces all the
steps of the development of independence of form, each such form,
aggregating around a central MONAD which has already achieved
mental identity and the self-consciousness that transforms it
into an independent Man-soul the resident and controller of a
specific physical form. Each atom, molecule, or cell of that
form is in itself a Monad of lesser experience. The association
with a Mind (in mankind) is the next step on its individual
progress. Thus every step in nature shows a progressive
awakening of consciousness into that which is finally
individualized as "I AM I."


HUMAN STAGE -- AN INDEPENDENT MIND

Once the man stage is reached the three lines of evolution (S.D.
I 181-2) are able to work with each other and from that union the
progress of the individualized and self-conscious Mind tends
towards WISDOM and what might be described as Universal
Self-Consciousness -- as an Agent, a volunteer in the grand
cyclic movement that has virtue (obedience to Universal Law --
Karma) as a practical objective. That would be the practical
Altruism spoken of in the KEY TO THEOSOPHY, and which we can
prove exists by deeply investigating our own inner and HIGHER
NATURE in meditative and introspective search

To the separative Lower Mind (Kama-Manas) this appears as the end
of its independence. But taken universally this is not true.
Once independent, the mind remains INDEPENDENT and begins to
transform itself and resolve any residual links of adverse Karma
that it had accumulated. It then begins as a volunteer to fill
the tasks of a pupil/teacher, of an agent of the great law of
Karma, as a tutor to such Monads of lesser experience as are
drawn to it under that great Law.


FROM PERSONALITY TO IMPERSONALITY -- A SERVICE TO ALL BEINGS

To further inspire us, and to point to the continuation of our
useful existence, we then are told of various classes of WISE
ONES, such as the Adepts, Masters of Wisdom, Rishis, Gnanis
(Jnanis), and the Dhyan Chohans, Bodhisattvas, Buddhas,
Nirmanakayas, and finally the GREAT SACRIFICE (S.D. I 207-8) who
is responsible for a World and the development of the Monads of
levels associated with it.


THE SLEEP OF RECUPERATION AND REST BETWEEN MANVANTARAS

At the close of a period of manifestation, the Universe "goes to
sleep" for a vast cycle of time (during which its many "parts"
mediate on the experiences they underwent as units). And, after
this cycle ends, Karma causes the Universe to again manifest - so
that any "unfinished business" relating to individual Monads may
be resolved. It is apparent then that this lengthy time in
another state has no specific effect on the individuality and
continuity of the component Monads of whatever status. It is
also made clear that the more "advanced Monads" do not
necessarily slumber but some are awake and working even while the
rest are in repose (S.D. I 27-28).

The re-manifestation finds each Monad at its respective station
(under LAW), and ready to continue the processes that were
interrupted when Pralaya (non-manifestation) set in. The whole
of the 1st |vol. of the S.D. gives a survey of the gradual
progress of re-manifestation, and the formation of a whole new
stage involving all the actors from the previous drama.


UNIVERSAL LAW GIVES EACH THE SAME OPPORTUNITY

Finally one might say that the whole process of life is endless.
It is also logically beginningless. The process seems endless,
but it is also most rewarding as there is constant growth and
progress to be recorded. The Universe is vast and there is
evermore to be achieved and learned. In one respect we could say
that our life will never be boring. A continual stream of new
Monads flowing in and individualizing out of the endless ocean of
the MONADIC ESSENCE ( S.D. I 619-34) assures us of this. From
all accounts the nature of the Adept work is of constant care for
the "less-progressed." And their time is filled with work for
humanity and the Universe. Each of us may be inspired to assist
in this great task. The decision will always be free-willed and
individual to us. We advance, or rest, or retard ourselves
depending on how we choose.


Best wishes

DTB

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



-----Original Message-----
From: Peter Merriott [mailto:nous@btinternet.com]
Sent: Monday, March 26, 2001 11:54 AM
To: sd@blavatsky.net
Subject: [bn-sd] RE: Continued - "The Ideal Plan of the Universe"
SD I 282

As I was reflecting upon our current study section I found myself
wondering,
if all that is 'to be' exists already in its 'Ideal Form', then
within the
'heart' of all things is that which each of us is destined to be.

So how do we live a life that allows this potential, this 'seed',
the 'ever
becoming', to unfold as it should?

What kind of life must needs be lived to encourage this seed, the
'ideal
form', within others to unfold? Do our actions towards others
encourage or
inhibit such growth in those around us?

The seed contains within itself all that it is capable of
becoming, yet this
alone is not enough. The right soil and environment is needed.
The
physical world, family, race and culture along with our
personality, the
skandhas & so on - all these are an important part of the soil
into which
the 'seed' is 'sewn'. Perhaps we might say that only that growth
which is
truly of the seed's own intrinsic nature can be harvested and
taken into
Devachan after death.

Sadly, it is also said that some seeds are sewn on barren ground
and no
harvest is returned. But perhaps we need look no further than
our own lives
to see how much barren land exists, how little is the fertile
soil in which
the life of the soul may flourish.

There is a beautiful passage in "The Key to Theosophy" that takes
up this
theme:

====================
THEOSOPHIST. ..... A true Theosophist ought "to deal justly and
walk
humbly."

ENQUIRER. What do you mean by this?

THEOSOPHIST. Simply this: the one self has to forget itself for
the many
selves. Let me answer you in the words of a true Philaletheian,
an F. T. S.,
who has beautifully expressed it in the Theosophist: "What every
man needs
first is to find himself, and then take an honest inventory of
his
subjective possessions, and, bad or bankrupt as it may be, it is
not beyond
redemption if we set about it in earnest." But how many do? All
are willing
to work for their own development and progress; very few for
those of
others. To quote the same writer again: "Men have been deceived
and deluded
long enough; they must break their idols, put away their shams,
and go to
work for themselves -- nay, there is one little word too much or
too many,
for he who works for himself had better not work at all; rather
let him work
himself for others, for all. For every flower of love and charity
he plants
in his neighbour's garden, a loathsome weed will disappear from
his own, and
so this garden of the gods -- Humanity -- shall blossom as a
rose. In all
Bibles, all religions, this is plainly set forth -- but designing
men have
at first misinterpreted and finally emasculated, materialised,
besotted
them. It does not require a new revelation. Let every man be a
revelation
unto himself. Let once man's immortal spirit take possession of
the temple
of his body, drive out the money-changers and every unclean
thing, and his
own divine humanity will redeem him, for when he is thus at one
with himself
he will know the 'builder of the Temple.'"

ENQUIRER. This is pure Altruism, I confess.

THEOSOPHIST. It is. And if only one Fellow of the T. S. out of
ten would
practise it ours would be a body of elect indeed. But there are
those among
the outsiders who will always refuse to see the essential
difference between
Theosophy and the Theosophical Society, the idea and its
imperfect
embodiment.

===========

...Peter



> -----Original Message-----
> From: Moderator [mailto:nous@btinternet.com]
> Sent: 22 March 2001 23:37
> To: sd@blavatsky.net
> Subject: [bn-sd] Continued - "The Ideal Plan of the Universe"
SD I 282
>
>	CUT