RE: [bn-study] Re: Karma & recapitulation etc
Apr 04, 2004 12:50 PM
by Dallas TenBroeck
April 3, 2004
Re: MOMENT OF CHOICE at mid-Round
May I offer the following?
Can we have any progress or evolution without the MONADS -- as an enormoushost of units (the ancient Occult Commentary says, they fill the entire Universe -- S D I 289) all cooperating under the supervision of universal, ever-active KARMA, over such an enormous period of time, and in such minute detail -- so that we can call them the JIVS or JIVAS, or immortal LIVES? As Monads they are ATMA-BUDDHI. In Manvantara, manifestation they become "ATMA-BUDDHI-MANAS," or the THREE-IN-ONE. (see S D I p. 130 top)
The range of their intelligence in "manifestation" is the source of wide variations of capacities and activities. (see S D I 174-5fn, 176, 611, 614,617-9, 623, 625-32, 632, )
I was reading in The VOICE OF THE SILENCE (P. 54-57) where, in dealing with the Heart Doctrine it describes the "path" of the human stage MONAD, whenit constitutes itself a disciple -- that is, as a lower Manasic being (higher aspect of Kama-Manas) aspiring, and determining by its own choice and will to make itself into a BUDDHI-MANASIC being: --
"Of teachers there are many; the MASTER-SOUL is one Alaya, the Universal Soul. Live in that MASTER as ITS ray in thee. Live in thy fellows as they live in IT.
Before thou standest on the threshold of the Path; before thou crossest theforemost Gate, thou hast to merge the two into the One and sacrifice the personal to SELF impersonal, and thus destroy the "path" between the two—Antaskarana. (1) [(1) Antaskarana is the lower Manas, the Path of communication or communion between the personality and the higher Manas or human Soul. At death it is destroyed as a Path or medium of communication, and its remains survive in a form as the Kamarupa—the "shell."]
Thou hast to be prepared to answer Dharma, the stern law, whose voice will ask thee at thy first, at thy initial step:
"Hast thou complied with all the rules, O thou of lofty hopes?"
"Hast thou attuned thy heart and mind to the great mind and heart of all mankind? For as the sacred River's roaring voice whereby all Nature-sounds are echoed back, (2) so must the heart of him 'who in the stream would enter,' thrill in response to every sigh and thought of all that lives and breathes."
Disciples may be likened to the strings of the soul-echoing Vina; mankind, unto its sounding board; the hand that sweeps it to the tuneful breath of the GREAT WORLD-SOUL. The string that fails to answer 'neath the Master's touch in dulcet harmony with all the others, breaks—and is cast away.So the collective minds of Lanoo-Shravakas. They have to be attuned to theUpadyaya's mind—one with the Over-Soul—or, break away.
Thus do the "Brothers of the Shadow"—the murderers of their Souls, the dread Dad-Dugpa clan.
Hast thou attuned thy being to Humanity's great pain, O candidate for light?
Thou hast? . . . Thou mayest enter. Yet, ere thou settest foot upon the dreary Path of sorrow, 'tis well thou should'st first learn the pitfalls on thy way.
Armed with the key of Charity, of love and tender mercy, thou art secure before the gate of Dana, the gate that standeth at the entrance of the PATH.
As I see it, in the concept of the eternal poles: SPIRIT and MATTER, they each as units, represent the building blocks of all "Substance" or "Matter." Taken all together they are the "Material" side of the ONE which eternally divides itself at the period of "manifestation."
I this regard we have an interesting explanation as to how this phenomenon occurs: (G. Notes p. 132-6):
" Chapter VII
This chapter is devoted to the question of that spiritual discernment by means of which the Supreme Spirit can be discerned in all things, and the absence of which causes a delusion constantly recurring, the producer of sorrow. Krishna says that this sort of knowledge leaves nothing else to be known, but that to attain it the hear ―that is, every part of the nature―must be fixed on the Spirit, meditation has to be constant, and the Spirit made the refuge or abiding-place. He then goes on to show that tohave attained to such a height is to be a mahatma.
Among thousands of mortals a single one perhaps strives for perfection, andamong those so striving perhaps a single one knows me as I am.
This points out the difficulty to be met in any one life, but is not cause for discouragement. It simply makes clear the fact, and thus also puncturesthe boastful claims of those who would pretend to have reached perfection but do not show it in their acts.
He then gives an eightfold division of his inferior nature, or that part ofthe Universal One which can be known.
This is not the nature of man, and does not oppose the theosophical sevenfold system of human principles. No particular theosophical classification for the divisions of nature has been given out. It would, on the one hand, not be understood, and on the other, disputes leading to no good end would follow. He might as well have stated the twenty-fivefold division held by some other school.
This “inferior nature” is only so relatively. It is the phenomenal and transient which disappears into the superior at the end of a kalpa.
It is that part of God, or of the Self, which chose to assume the phenomenal and transient position, but is, in essence, as great as the superior nature. The inferiority is only relative. As soon as objective material, and subjective spiritual, worlds appear, the first-named has to be denominated inferior to the other, because the spiritual, being the permanent base, is inthat sense superior; but as an absolute whole all is equal.
Included in the inferior nature are all the visible, tangible, invisible and intangible worlds; it is what we call nature.
The invisible and intangible are nonetheless actual; we know that poisonous gas, though invisible and intangible, is fatally actual and potential.
Experiment and induction will confer a great deal of knowledge about the inferior nature of God and along that path the science of the modern West is treading, but before knowing the occult, hidden, intangible realms and forces ―often called spiritual, but not so in fact ―the inner astral senses and powers have to be developed and used. This development is not to be forced, as one would construct a machine for performing some operation, but will come in its own time as all our senses and powers have come. It is true that a good many are trying to force the process, but at last they will discover that human evolution is universal and not particular; one man cannot go very far beyond his race before the time.
Krishna points out to Arjuna a gulf between the inferior and the superior. This latter is the Knower and that which sustains the whole universe, and from it the inferior nature springs. So the materialistic and scientific investigator, the mere alchemist, the man who dives into the occult moved by the desire for gain to himself, will none of them be able to cross the gulf at all, because they do not admit the indwelling Spirit, the Knower
The superior nature can be known because it is in fact the Knower who resides in every human being who has not degraded himself utterly. But this mustbe admitted before any approach to the light can be made. And but few are really willing, and many are unable, to admit the universal character of the Self. They sometimes think they do so by admitting the Self as present, as contiguous, as perhaps part tenant. This is not the admission, it leaves them still separate from the Self. All the phenomenal appearances, all the different names, and lives, and innumerable beings, are hung suspended, so to say, on the Self.
And all things hang on me as precious gems upon a string."
G. Notes 132-136
Buddhi in Man and MAHABUDDHI in Nature, is said to be that aspect of MATTERwhich once spiritualized can stand the full "light" of SPIRIT without being destroyed. (Like the golden vase mentioned in Gayatri.) In the sense -- that they are ever refining themselves (using the Mind-link) into a consubstantiality with Spirit. The ancient Hindu GAYATRI verse offers this idea in another way (see W Q Judge Articles I 585.):
" The request made in the verse to unveil the face of the True Sun is that the Higher Self may shine down into us and do its work of illumination. This also spreads forth a natural fact unknown to moderns, which is that the sun we see is not the true sun, and signifies too that the light of intellect is not the true sun of our moral being. Our forefathers in the dim past knew how to draw forth through the visible Sun the forces from the True one....
Which is now hidden by a vase of Golden Light. That is, the light of the True Sun - the Higher Self - is hidden by the blood contained in the vase of the mortal body. The blood has two aspects - not here detailed - in one of which it is a helper to perception, in the other a hindrance. But it signifies here the passions and desires, Kama, the personal self, the thirst for life. It is this that veils from us the true light. So long as desire and the personality remain strong, just so long will the light be blurred, so long will we mistake words for knowledge and knowledge for the thing we wish to know and to realize.
The object of this prayer is that we may carry out our whole duty...This isour pilgrimage, not of one, not selfishly, not alone, but the whole of humanity. For the sacred seat.... is that place where all meet, where alone all are one. It is when and where the three great sounds of the first word ofthe prayer merge into one soundless sound. This is the only proper prayer,the sole saving aspiration."
W Q J Articles I 585
If this is true, then the Real Man (Atma-Buddhi-Manas) is such a Monad. Ithas (as on our present "Earth," reached the stage of being called: "independent, free thinker and free-chooser." In THEOSOPHY it is called the INDIVIDUALITY (The KEY TO THEOSOPHY 134-137).
If it (the Monad now in our present stage as "Kama-Manas" is able to refine and universalize, impersonalize Kama, and thus, successfully pass throughthis stage (Moment of Choice) it becomes, eventually after the required rigorous self-disciplines, a voluntary and consciously responsible agent (a MAHATMA). Its responsibility is top universal KARMA and the rest of Naturedepends on its remaining such.
I read many passages in MAHATMA LETTERS where the Master shows Sinnett the"path of occultism" is a voluntary engaging of ones' self in the choice ofsuch a self-devised discipline.
There were established ancient "schools" of Wisdom that made available to those who choose to be candidates, the benefit of advice. At the base of allgreat religions one finds an account of some individual [Jesus, Buddha, Krishna, Pythagoras, Apollonius of Tyanna, Paracelsus, etc...] who has earnedthe respect of his fellows by following a life guided by impersonal benevolence. But the organized forces of government resent this exhibition -- asit exposes their veniality -- and connive at destroying it.
Coming back to disciplining one's desires by impersonalizing and universalizing them, would seem to be the most difficult thing to do, as it means revising ones whole basis -- when compared to the average we see around us. The teachings of THEOSOPHY are valid because they are in fact impersonal and true at all times, and for anyone.
In terms of Karma they (all the MONADS of whatever degree) are the individual and collective "carriers" of all and every aspect of the impersonal decrees of their own Karma -- and that is for each of us something we have chosen .
And, looking at it generally, we can universalize this concept and say it prevails in our manifested (and non-manifested, when in Pralaya) Universe. .It is the voluntary and self-conscious choices of each human being that activates its own Karma, "good or bad," "blissful or painful." What? No forgiveness? No heaven for repentant sinners? [Well, who has returned to demonstrate that this is true?]
In our past in this, or earlier lives, we made adverse choices in regard toothers, did we extend any "forgiveness or compassion" to those we may havewronged in that past? Why do we think that a prayer, or hope for forgiveness to us might mitigate the wrongs we may have? How do they receive compensation? Or, are we so selfish as to try and secure a continued advantage with God? Supremely unfair! What kind of a God would grant that?
If we are actuated to seek for the best method of doing this, and if we have encountered the teachings of THEOSOPHY, we are, each of us, encouraged toadopt the idea that we are each, an immortal in search of the proofs and methods of making that immortality useful to ourselves as to others. Hence BROTHERHOOD in a word, exemplifies the whole effort, and keeps it voluntary.We are always in control. We are forever responsible.
Then, if we consider the special periods relating to the evolutionary trendon any one "Earth," Globe, Round, Race, Sub-race, (as collectivities andgroups) has, as a group, times and cycles of beginning, passing a certain expected level, and finishing, then recommencing on a "higher" or differentlevel at the next Manvantara ? All regulated by both individual and groupKarma. (the individuals divide themselves into "groups."). We begin to sense that the teacher-pupil relationship is universe-wide and not extraordinary.
A bit mixed there, but trying to get the idea that the 7 types of "Monads" all (S D I 570-575) INTERACT, and (as they each contain aspects of the other 6 "fires" -- this makes up the 49 "fires" mentioned in several places in the S D) the "Fixed Total Number Of Monads" for any one "Earth," as wellas the "Moment Of Choice" are needed so that the steps on the "path" become clear. And there are billions of other "Earths all around us, ad infnitum. So nothing is ever "left out."
If we are dealing, as taught, with immortal MONADS., the forms and the opportunities for progress are halted for a while, on a particular "Earth," ina particular density of "matter," and then recommenced later on. Nothing is DESTROYED ultimately. Only delayed and deferred.
We thus have hosts, and levels of intelligence, applied to the host of Monads, and sub-divisions among them.
May we look at TRANSACTIONS OF THE BLAVATSKY LODGE for a moment? :
" Astral Light is here used as a convenient phrase for a term very little understood, viz: "the realm of Akasa, or primordial Light manifested throughthe divine Ideation."
The latter must be accepted in this particular case as a generic term for the universal and divine mind reflected in the waters of Space or Chaos, which is the Astral Light proper, and a mirror reflecting and reversing a higher plane.
In the ABSOLUTE or Divine Thought everything exists and there has been no time when it did not so exist; but Divine Ideation is limited by the Universal Manvantaras.
The realm of Akasa is the undifferentiated noumenal and abstract Space which will be occupied by Chidakasam, the field of primordial consciousness. Ithas several degrees, however, in Occult philosophy; in fact, "seven fields." The first is the field of latent consciousness which is coeval with the duration of the first and second unmanifested Logoi. It is the "Light whichshineth in darkness and the darkness comprehended it not" of St. John's Gospel. When the hour strikes for the Third Logos to appear, then from the latent potentiality there radiates a lower field of differentiated consciousness, which is Mahat, or the entire collectivity of those Dhyan-Chohans of sentient life of which Fohat is the representative on the objective plane and the Manasa-putras on the subjective.
The Astral Light is that which mirrors the three higher planes of consciousness, and is above the lower, or terrestrial plane; therefore it does not extend beyond the fourth plane, where, one may say, the Akasa begins.
There is one great difference between the Astral Light and the Akasa which must be remembered. The latter is eternal, the former is periodic. The Astral Light changes not only with the Mahamanvantaras but also with every sub-period and planetary cycle or Round." .....
"The Akâsa is the eternal divine consciousness which cannot differentiate, have qualities, or act; action belongs to that which is reflected or mirrored from it. The unconditioned and infinite can have no relation with the finite and conditioned.
The Astral Light is the Middle Heaven of the Gnostics, in which is Sophia Achamoth, the mother of the seven builders or Spirits of the Earth, which are not necessarily good, and among which the Gnostics placed Jehovah, whom they called Ildabaoth. (Sophia Achamoth must not be confounded with the divine Sophia.)
We may compare the Akâsa and the Astral Light, with regard to these prototypes, to the germ in the acorn. The latter, besides containing in itself the astral form of the future oak, conceals the germ from which grows a tree containing millions of forms. These forms are contained in the acorn potentially, yet the development of each particular acorn depends upon extraneous circumstances, physical force, etc.
TRANSACTIONS OF THE BLAVATSKY LODGE 95-6
"Q. But how does this account for the endless varieties of the Vegetable Kingdom?
A. The different variations of plants, etc., are the broken rays of one Ray. As the ray passes through the seven planes, it is broken on every plane into thousands and millions of rays down to the world of forms, every ray breaking into an intelligence on its own plane. So that we see every plant has an intelligence, or its own purpose of life, so to speak, and its own freewill, to a degree.
This is how, I, at any rate, understand it. A plant can be receptive or non-receptive, though every plant without an exception feels and has a consciousness of its own. But besides the latter, every plant—from the gigantic tree down to the minutest fern or blade of grass—has, Occultism teaches us, an Elemental entity of which it is the outward clothing on this plane. Hence, the Kabalists and the mediæval Rosicrucians are always found talking of Elementals. According to them, everything possessed an Elemental sprite.
Q. What is the difference between an Elemental and a Dhyan-Chohan or Dhyani-Buddha?
A. The difference is very great. Elementals are attached only to the four terrestrial Elements and only to the two lower kingdoms of nature—the mineral and the vegetable -- in which they inmetalize and inherbalize, soto speak. The Hindu term Deva may be applied to them, but not that of Dhyan-Chohan.
The former have a kind of Kosmic intelligence; but the latter are endowed with a supersensuous intellect, each of its kind. As to the Dhyani-Buddhas, they belong to the highest Divine (or omniscient) Intelligences, answering best, perhaps, to the Roman Catholic Archangels.
Q. Is there an evolution of types through the various planes of the Astral Light?
A. You must follow out the simile of the evolution of the acorn. From the acorn will grow an oak and this oak, as a tree, may have a thousand forms, all of which vary the one from the other. All these forms are contained within the acorn, and though the form which the tree will take depends on extraneous circumstances, yet that, which Aristotle called the "privation of matter" exists beforehand, in the Astral waves.
But the noumenal germ of the oak exists beyond the plane of the Astral Light; it is only the subjective picture of it that already exists in the Astral Light, and the development of the oak tree is the result of the developedprototype in the Astral Light, which development proceeds from higher to lower planes, until on the lowest plane it has its last consolidation and development of form.
And here is the explanation of the curious fact according to the Vedantin assertion that each plant has its Karma and that its growth is the result ofKarma. This Karma proceeds from the lower Dhyan-Chohans who trace out and plan the growth of the tree.
Q. What is the real meaning of Manvantara or rather Manu-antara?
A. It means really "Between two Manus," of which there are fourteen in every "Day of Brahma," such a "Day" consisting of 1,000 aggregates of four agesor 1,000 "Great Ages," Mahayugas. When the word "Manu" is analyzed it is found that Orientalists state that it is from the root "Man" to think, hencethe thinking man.
But, esoterically every Manu, as an anthropomorphized patron of his specialcycle, or Round, is but the personified idea of the "Thought Divine" (likethe Hermetic Pymander). Each of the Manus, therefore, is the special god, the creator and fashioner of all that appears during his own respective cycle of being or Manvantara.
Q. Is Manu a unity also of human consciousness personified, or is it the individualization of the Thought Divine for manvantaric purposes?
A. Of both, since "human consciousness" is but a Ray of the Divine.
Our Manas, or Ego, proceeds from, and is the Son (figuratively) of Mahat. Vaivasvata Manu (the Manu of our own fifth race and Humanity in general) is the chief personified representative of the thinking Humanity of the fifth Root-race; and therefore he is represented as the eldest Son of the Sun andan Agnishwatta Ancestor. As "Manu" is derived from Man, to think, the ideais clear.
Thought in its action on human brains is endless.
Thus Manu is, and contains the potentiality of all the thinking forms whichwill be developed on earth from this particular source. In the exoteric teaching he is the beginning of this earth, and from him and his daughter Ilahumanity is born; he is a unity which contains all the pluralities and their modifications. Every Manvantara has thus its own Manu and from this Manuthe various Manus or rather all the Manasa of the Kalpas will proceed.
As an analogy he may be compared to the white light which contains all the other rays, giving birth to them by passing through the prism of differentiation and evolution. But this pertains to the esoteric and metaphysical teachings. ...
In the abstract sense certainly not, but it is possible to apply an analogy. Manu is the synthesis perhaps of the Manasa, and he is a single consciousness in the same sense that while all the different cells of which the human body is composed are different and varying consciousnesses there is stilla unit of consciousness which is the man. But this unit, so to say, is nota single consciousness: it is a reflection of thousands and millions of consciousnesses which a man has absorbed.
But Manu is not really an individuality, it is the whole of mankind.
You may say that Manu is a generic name for the Pitris, the progenitors of mankind.
They come, as I have shown, from the Lunar Chain. They give birth to humanity, for, having become the first men, they give birth to others by evolvingtheir shadows, their astral selves.
They not only give birth to humanity but to animals and all other creatures.
In this sense it is said in the Puranas of the great Yogis that they gave birth, one to all the serpents, another to all the birds, etc. But, as the moon receives its light from the Sun, so the descendants of the Lunar Pitrisreceive their higher mental light from the Sun or the "Son of the Sun."
For all you know Vaivasvata Manu may be an Avatar or a personification of MAHAT, commissioned by the Universal Mind to lead and guide thinking Humanity onwards.
Q. We learn that the perfected humanity of one Round becomes the Dhyani-Buddhas and the guiding rulers of the next Manvantara. What bearing then has Manu on the hosts of the Dhyani-Buddhas?
A. He has no bearing at all—in exoteric teachings.
But I may tell you that the Dhyani-Buddhas have nothing to do with the lower practical work of the earth-plane.
To use an illustration: the Dhyani-Buddha may be compared to a great ruler of any condition of life. Suppose that it were merely that of a house: the great ruler has nothing directly to do with the dirty work of a kitchen-maid.
The higher Dhyanis evolve lower and lower hierarchies of Dhyanis more and more consolidated and more material until we arrive at this chain of Planets, some of the latter being the Manus, Pitris and Lunar Ancestors.
As I show in the Second Volume of the Secret Doctrine, these Pitris have the task of giving birth to man. They do this by projecting their shadows andthe first humanity (if indeed it can be called humanity) are the astral Chhayas of the Lunar Ancestors over which physical nature builds the physicalbody, which at first is formless. The Second Race is more and more formed and is sexless. In the Third Race they become bi-sexual and hermaphrodite and then finally separating, the propagation of humanity proceeds in diversemanners.
[see further on this in S D II p. 167, 173, 81, 246, 254-5, 272, 275, I 263, 295, 638-9, 573, -- the subject of the "Two Egos in Man" ]
Q. Then what do you mean by the term Manvantara, or as you have explained it Manu-antara, or "between two Manus"?
A. It simply means a period of activity and is not used in any limited and definite sense. You have to gather from the context of the work you are studying what the meaning of the Manvantara is, remembering also that what is applicable to a lesser period applies also to a greater, and conversely."
TRANSACTIONS OF THE BLAVATSKY LODGE 96 - 101
Meanwhile the law of Karma, demanding independence and freedom of choice inorder to achieve individual progress is never stopped.
To recap let me offer this:
THEOSOPHY teaches us about:
1 Our whole UNIVERSE (with no limits in time or space) is ALIVE and INTELLIGENT.
Hosts of immortal MONADS (ATMA-BUDDHI) [Living 'atoms' or JIVAS of LIFE.],pervade the whole of the manifested space as well as in prototypes in theABSOLUTE (unmanifested SPACE)..
2 There is for all beings (in the UNIVERSE) the individual potential growth of illimitable intelligence, and this is in operation through all "kingdoms," as also, through every experience and possibility of free-willed choice. Therein, the immortality of all Monads is implicit.
3 This total opportunity of learning and achieving, demands mental independence, and, a voluntary uninfluenced system of opportunity available to choose cooperation (brotherhood) with the whole of Nature.
4 The Law of Karma is everywhere and is always operative. It gives equal opportunities to all Monads no matter in which "kingdom" they are learning. The UNIVERSE never stops or dies. It is eternally ALIVE and exists for thebenefit of every least Monad. Hence it is impartial and implacable in itsoperations. To be fair to all it cannot be flexible for some selected few. It has no whims, nor possibility of "pardon." It is utterly TRUE always. We all know this to be a fact intuitively. Hence the "morals and ethics"of all religions and systems of philosophy are found to be identical, now as in the past.
5 Limited cycles of time (during periods of manifestation) give limited periods of opportunity. But as a whole (considering the indivisible and unlimited DURATION) the learning process in Nature foreshadows that we find in our academies, where one "class" succeeds that which (succeeded and passed certain examinations) has gone on in advance, and laggards from the earlier class, can rejoin the new influx and "start again."
Persistence of ignorance, and disturbing and distorted choosing, delays butdoes not destroy. Evolution always recommences after a "rest period". Old'imbalances' have to be re-adjusted to achieve equity and fairness to all.
To be "ignorant" is to "know, but to decide not to use that knowledge."
6 MONADS are the endless and timeless pilgrims in which eventual independence from the obstructing and obsessive 'desire nature' (KAMA) leads to intellectual (MANASIC) volunteerism, the search for meaning, and a securing of the ultimate TRUTH (BODHA or WISDOM).
7 TRUTHS(which we can intuit today) exist -- today as they always have -- and being the same for all, have always been available.
1. GOD Metaphysical SPACE
2. LAW Individual and group KARMA CYCLES of time in manifestation
DURATION always persisting
3. BEINGS Monads (FILL THE UNIVERSE -- (S D I 289)
Growth in free choice, intelligence, responsibility
Mahatmas represent ETHICAL TRUTH of the UNIVERSE.
Focus responsibility and brotherhood
8. REINCARNATION -- a universal process of learning and teaching and of assistance to all. Monads already in relation with each other are reunited for this purpose until a balance of equity is struck and peace restored.
9. WISDOM - OCCULTISM - ESOTERIC PHILOSOPHY - BROTHERHOOD IN ACTION, are facts in nature and all her processes are evidence of this continuous activity.
10. UNIVERSAL QUALITIES: truth - action - inertia (3 Gunas of BHAGAVAD GITA). These are the three balancing aspects of all nature in manifestation
I think this is long enough, and hope my understanding is now cleared up asI present it to you for consideration.
Best wishes as always,
Sent: Saturday, April 03, 2004 9:03 AM
Subject: Re: Karma & recapitulation etc
Thanks for your thoughts. As interesting as they are, I think they were
addressing a different question ...Namely, the correspondence between
the incarnation of an individual and the life wave of monads around the
a globe, particularly the mid point of the mid round.
[Back to Top]
Dedicated to the Theosophical Philosophy and its Practical Application