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The Unthinkable Self...!

Mar 28, 2004 07:35 AM
by Morten Nymann Olesen


Hallo all of you,

My vies are:

I know, that some of you are not agreeing on the following.
But I find it to be quite good.

http://www.theosophical.ca/CausalBody1.htm
http://www.theosophical.ca/Images/causal10a.gif (Diagram IV)
http://www.theosophical.ca/Images/causal13.gif (Diagram V)


"CHAPTER III

THE COMING FORTH OF THE MONADS 
Before considering the creative activity of the Third Logos, and the detailed preparation of the field of evolution, we must note the origination of the Monads or units of consciousness, for whose evolution in matter the field of a universe is prepared. We shall return to their fuller consideration in a later chapter.


The Myriads of these units, who are to be developed in the coming universe, are generated within the divine life, before the field for their evolution is formed. Of this forthgoing it has been written : "That willed: I shall multiply and be born" [Chhandopanishat VI.ii, 3] : thus the Many arise in the One by that act of will. The act of will is that of the First Logos, the undivided Lord, the Father.

The Monads are described as sparks of the Supreme Fire, as "Divine fragments".The Occult Catechism , quoted in the Secret Doctrine . I., 145, says: "Lift thy head, O Lanoo; dost thou see one, or countless, lights above thee, burning in the midnight sky?' 'I sense One Flame, O Gurudeva; I see countless, undetached sparks shining in it'." The Flame is Ishvara, in His manifestation, as the First Logos; the undetached sparks are the Monads, human and other. The word "undetached" should be especially noted, as signifying that the Monads are the Logos Himself.

A Monad may thus be defined as a fragment of the divine life, separated off as an individual entity by rarest film of matter, matter so rare that, while it gives, a separate form to each, it offers no obstacle to the free intercommunication, of a life, thus encased, with the surrounding similar lives.

A Monad is thus not pure consciousness, pure Self, samvit. That is an abstraction. In the concrete universe there are always the Self and his sheaths, however tenuous the sheaths may be, so that a unit of consciousness is inseparable from matter. Hence a Monad is consciousness plus matter. 

The Monad of Theosophy, is the Jivatma of Indian Philosophy, the Purusha of the Samkya, the particularised Self of the Vedanta.

The life of the Monads being thus of the First Logos, they may be described as Sons of the Father, just as the Second Logos Himself is the Son of the Father; but the Monads are but younger Sons, with none of their divine powers, capable of acting in matter denser than that of their own plane - the Anupadaka; while the Second Logos, with ages of evolution behind Him, stands ready to exercise His divine powers, "the first-born " among many brethren.

Whilst the roots of their life are in the Adi plane, the Monads themselves dwell, on the Anupadaka Plane, as yet without vehicles in which they can express, themselves, awaiting the day of "manifestation" of the Sons of God".There they remain, while the Third Logos begins the external work of manifestation, shaping the matter of the objective universe. This work will be described, in the next chapter.

Diagram IV indicates the Monads, waiting on their own plane whilst the world, in which they are to develop is being fashioned."



The following might be of help:
"PS The rejection of self, the anatma doctrine of Buddhism, seems on the
surface to be diametrically opposed to Theosophy, which posits a spiritual
Self. But Blavatsky clearly says that this spiritual Self is a ray or
emanation into our planetary chain from something she calls a "divine
Monad", and so seeing this spiritual Self as maya is not anti-Theosophy at
all. And the divine Monad is not a self, so there is really no problem at
all."
http://theosophy.com/theos-talk/200203/tt00248.html



H. P. Blavatsky - The secret Doctrine, vol1. Proem, page 14

The Secret Doctrine establishes three fundamental propositions: -
(a) An Omnipresent, Eternal, Boundless, and Immutable PRINCIPLE on
which all speculation is impossible, since it transcends the power of human
conception and could only be dwarfed by any human expression or similitude.
It is beyond the range and reach of thought - in the words of Mandukya,
"unthinkable and unspeakable."

http://www.phx-ult-lodge.org/PROEM.pdf



H. P. Blavatsky - The secret Doctrine, vol1., page 52: 

"The term Anupadaka, "parentless," or without progenitors, is a mystical designation having several meanings in the philosophy. By this name celestial beings, the Dhyan-Chohans or Dhyani-Buddhas, are generally meant. But as these correspond mystically to the human Buddhas and Bodhisattwas, known as the "Manushi (or human) Buddhas," the latter are also designated "Anupadaka," once that their whole personality is merged in their compound sixth and seventh principles -- or Atma-Buddhi, and that they have become the "diamond-souled" (Vajra-sattvas),* the full Mahatmas. The "Concealed Lord" (Sangbai Dag-po), "the one merged with the absolute," can have no parents since he is Self-existent, and one with the Universal Spirit (Svayambhu),** the Svabhavat in the highest aspect. The mystery in the hierarchy of the Anupadaka is great, its apex being the universal Spirit-Soul, and the lower rung the Manushi-Buddha; and even every Soul-endowed man is an Anupadaka in a latent state. Hence, when speaking of the Universe in its formless, eternal, or absolute condition, before it was fashioned by the "Builders" -- the expression, "the Universe was Anupadaka." (See Part II., "Primordial Substance.")



[[Footnote(s)]] -------------------------------------------------



* Vajra -- diamond-holder. In Tibetan Dorjesempa; sempa meaning the soul, its adamantine quality referring to its indestructibility in the hereafter. The explanation with regard to the "Anupadaka" given in the Kala Chakra, the first in the Gyu(t) division of the Kanjur, is half esoteric. It has misled the Orientalists into erroneous speculations with respect to the Dhyani-Buddhas and their earthly correspondencies, the Manushi-Buddhas. The real tenet is hinted at in a subsequent Volume, (see "The Mystery about Buddha"), and will be more fully explained in its proper place.



** To quote Hegel again, who with Schelling practically accepted the Pantheistic conception of periodical Avatars (special incarnations of the World-Spirit in Man, as seen in the case of all the great religious reformers) . . . . "the essence of man is spirit . . . . only by stripping himself of his finiteness and surrendering himself to pure self-consciousness does he attain the truth. Christ-man, as man in whom the Unity of God-man (identity of the individual with the Universal consciousness as taught by the Vedantins and some Adwaitees) appeared, has, in his death and history generally, himself presented the eternal history of Spirit -- a history which every man has to accomplish in himself, in order to exist as Spirit." -- Philosophy of History. Sibree's English translation, p. 340."







Re-reading Bowen's notes could also be helpful.
http://www.katinkahesselink.net/metaphys/th-bowen.htm#n2









from

M. Sufilight with peace and love...


[Non-text portions of this message have been removed]




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