Theos-Talk Archives (October 2004 Message tt00422)

Oct 30 2004

Dear Z:

As to "TRUTH" and "TRUTHS."

Don't you think that these have no limits either in time or space? They are
eternal and immutable or else they could not be "true." 

In our seemingly fleeting reincarnations, in each of those, we seem to
arrive at an understanding of certain truths at certain stages of our lives.


In each such event, as now, for instance, we demonstrate their validity to
ourselves by various means, but usually because their logic can neither be
changed nor shaken.

Some claim the entire Universe is a "maya" -- an illusion. True, from the
point of view of the ONE SPIRIT that includes all. Every single "part" of
that Universe, however, has at core a portion (a spark ?) of that ONE
SPIRIT. So in effect it is as permanent and invariable as the whole. [It
is here taken as agreed, that the individual "Monads" -- or "parts" of the
ONE in manifestation, are as immortal and continuous as the ONE SPIRIT
itself.] 

As I see it, when manifestation occurs (under the continuing Karma of a past
period of evolution) every such immortal individual and semi-independent
"spark" assumes again an individuality, and in turn, this superior type of
mental position and power, uses a reflection of itself to temporarily
construct a "personality" -- a "mask."

Here is our real puzzle, working back towards the ONE, from our present
position of a mind that is only a "reflection of the true." We need to
identify what are our MIND powers, and why they exist, and where they can
lead to. 

Let us say that MIND is a power to know -- consciousness -- to thin and see
along with others. But it has independence in experience compared to others
-- although there are always similarities.  

The Universe, in every department, is quite logically to be seen existing
under independent but harmonious LAWS. [All Science admits the uniformity
and logic of repetitiveness in all departments, as well as inter-dependence
between all forms that depend on the continual exchange of atoms, molecules,
etc... These are called Natural Laws. In the lower aspects of nature,
these are easily admitted in say: chemistry physics, mathematics,
engineering, biology, etc... )

When we discuss the powers of observation, memory, discrimination,
perception of justice, moral laws, etc... as human attributes, discussion
arises because the laws relating to those are found clouded with the
properties of emotion and desire -- we like or dislike certain aspects and
conclusions -- and this makes our perception confused as we may have
accepted certain prejudged (prejudiced -- you call it "perspective") ideas
and formats. 

If we learn to severely separate mind from emotion, we can arrive at pure
observations, unclouded by the prejudged desire for certain results we would
like to find present. 

See if this is not a useful point of view.

Best wishes, 

Dallas

PS  

Let me attach the following for your consideration. I think it is relevant
to our discussion:

BHAGAVAD GITA CHAPTER 18 Notes:


[Note: Krishna the teacher is a personalization of the ONE SPIRIT.
Arjuna the pupil is a personalization of the individual MONAD or each one of
us, which is trying to understand the nature of the WHOLE. ]

THE chapter begins with this question from Arjuna: "I wish to learn, 0
great-armed one, the nature of abstaining from action and of giving up of
the results of action, and also the difference between these two."

The whole of the chapter is devoted to the answer. Not only are the nature
of abstaining from action and the giving up of the results of action
involved in the reply, but an understanding of the very nature of action
itself and the causes and bases of action. Relating to the "agents of
action," Krishna says:

"Learn, o great-armed one, that for the accomplishment of every work five
agents are necessary as is declared. These are, the substratum, the agent,
the various sorts of organs, the various and distinct movements, and with
these, as fifth, the presiding deities. These five agents are included in
the performance of every act which a man undertaketh, whether with his body,
his speech, or his mind." Again, that "whoever, because of the imperfection
of his mind, beholdeth the real self as the agent, thinketh wrongly and
seeth not aright." It is
thus evident that it is not the "real self" that acts, a statement that has
been reiterated throughout the previous chapters, and one that it is
necessary to understand before the nature of action is comprehended.
Prakriti or nature, is the cause of all action throughout the universe, as
it is the basis by which action may take place; this is true on every plane
of being. In the thirteenth chapter are these words: "Know that prakriti or
nature and purusha the spirit are without beginning. And know that the
passions and the three qualities are sprung from nature. Nature or prakriti
is said to be that which operates in producing cause and effect in actions;
individual spirit or purusha is said to be the cause of experiencing pain
and pleasure. For spirit when invested with matter or prakriti experienceth
the qualities which proceed from prakriti." This passage throws some light
on the meaning of "the substratum :" it is substance in its primordial state
from which all differentiations proceed, and within which all
differentiations are contained, and therefore forms the basic agent of all
action; the word "agent" in the classification may be understood as the
power which prompts to action; for instance, the personal self with its
concrete and limited ideas, impels the organs of the body and the necessary
movements to carry out the prevailing idea. The fifth "agent" is called "the
presiding deities"; this latter term may be explained in this way: our
bodies are composed of small lives of many different kinds, each of those
kinds acting only in response to particular impulses; each class acts
according to its own nature, and as a class constitutes a hierarchy of
being, devas or deities.
It is understood, of course, that That from which all power to perceive or
to cause action emanates is the Self of All; that power be comes
particularized, so to speak, in the Individual Self, who on higher planes is
the impeller of actions on those planes; on the physical plane, the Personal
self is but a temporary aspect of the Individual Self, this aspect being
sometimes called the "false ego" because of its delusion; it is this
personal self which consciously or unconsciously to itself impels the lives
in his bodily organs to action.

' Now we may understand better this passage from the fifth chapter: "the
devotee who knows the divine truth thinketh 'I am doing nothing' in seeing,
hearing, touching, smelling, eating, moving, sleeping, breathing; even when
speaking, letting go or taking, opening or closing his eyes, he sayeth, 'the
senses and organs move by natural impulse to their appropriate objects.' "
It has been said that the Self neither acts nor is acted upon; this must be
true also of the Personal self, for, as the thirteenth chapter says: "the
spirit in the body is called Mahaeswara, the Great Lord, the spectator, the
admonisher, the sustainer, the enjoyer, and also the Paramatma, the highest
soul." The self or spirit in the body is deluded by the three qualities
perceived in nature, liked or disliked, and identifies itself with the
actions it induces. "He who seeth that all his actions are performed by
nature only, and that the self within is not the actor, sees indeed." There
is also this passage, "The path of action is obscure. That man who sees
inaction in action and action in inaction is wise among men."
If we reconstruct our ideas in regard to action as above indicated, it will
throw a new light on karmic responsibility, connecting us more intimately
with all selves, all lives small and great, and assist us to a better
realization of acting for and as the Self. Having determined, to some extent
at least, the nature of action, we have aroused to that extent what Krishna
calls "the discerning power," which is also called Buddhi, direct cognition,
the highest intellection, the power of judgment, according to its various
degrees of activity. These degrees flow from attraction to one or other of
the three qualities found in nature, and are described as follows: "The
discerning power that knows how to begin and to renounce, what should and
what should not be done, what is to be feared and what not, what holds fast
and what sets the soul free, is of the sattva quality. That discernment, 0
son of Pritha, which does not fully know what ought to be done and what not,
what should be feared and what not, is of the passion-born rajas quality.
That discriminating power which is enveloped in obscurity, mistaking wrong
for right and all things contrary to their true intent and meaning, is of
the dark quality of tamas."

With the "discerning power" there must also be the "power of steadfastness,"
for unless we are constant in devotion to the higher life, and the ideal of
a conscious life in spirit, not matter, we will be recreant to the best we
know. Having reached the power of discernment and having been shown the path
which to us is peculiarly ours, we should set aside all other considerations
that tend to draw us from it; we should cultivate and practise "That power
of steadfastness holding the man together, which by devotion controls every
motion of the mind, the breath, the senses and the organs ;" this, as the
chapter says, "partaketh of the sattva quality ;" that is, the whole
instrument is used for the best and highest purpose only.

The "power of steadfastness" may exist without the highest power of
discernment, as in the one who looking for the fruits of action, cherishes
duty, pleasure and wealth from the point of view of desire or rajas; or in
the man of low capacity who stays fast in drowsiness, fear, grief, vanity
and rashness, bound by the tamasic quality.

If we have determined for ourselves the nature of action, the goal of true
discernment, and steadfastness which is harmony of thought, will, and
feeling, as well as an action on the lines of our determination, we can only
have done so through something of that "wisdom which perceives in all nature
one single principle, indivisible and incorruptible, not separate in the
separate objects seen" and which is of the sattva quality. It is the
changeless Self within, which, if we follow the lines of our determination,
we will come to realize more and more.

There can be no realization of Self in that kind of knowledge "which
perceives different and manifold principles as present in the world of
created beings," or in "that knowledge, wholly without value, which is mean,
attached 'to one object alone as if it were the whole, which does not see
the true cause of existence."

All our thoughts give rise to action among the lives which compose our
astro-physical instrument, and, as we never cease thinking, action
continually goes on, for, as often said, "thought is the real plane of
action." Even though we may not contemplate any immediate bodily act, we may
by our thoughts accumulate a tendency in the lives of our instrument which
will eventually result in outward action when ever favoring conditions
permit, and we will fail victims to our lack of discernment and
steadfastness, as well as involve others in our fate.

"Now hear what are the three kinds of pleasure wherein happiness comes from
habitude and pain is ended." We may get some understanding of this sentence
if we consider that when some ardently desired aim or object is sought and
found, there is at first happiness, and the pain of non-attainment is ended.
But the happiness does not remain the same; it resolves itself into
contentment and habitude, until the latter becomes wearisome, and another
aim or object is sought.

"That which in the beginning is as poison and in the end as the water of
life, and which arises from a purified understanding, is declared to be of
the sattva quality." The pursuit of desires brings a beginning of sweetness
and an ending of bitterness; the pleasure gained from idleness, carelessness
and indifference stupifies the soul. To arouse oneself from desiring, or
from carelessness and indifference is at first "as poison," but with a
purified understanding becomes "the water of life."

The statement that "there is no creature on earth nor among the hosts of
heaven who is free from these three qualities which arise from nature,"
points to the fact that the three qualities exist on every plane of being.

The hard and fast hereditary castes of India of the present day are not
meant by the Brahmans, Kshatriyas, Vaisyas, and Sudras of this chapter. In
earlier days, before the ancient teaching had become materialized, marriage
was a sacred and religious contract; family life was so understood and
conducted as to provide proper environment for egos of the same nature as
the family on spiritual, psychical and other lines. Then there existed
natural castes where all lines of heredity conjoined; in these degenerate
days the castes are mixed and there are those born in castes whose nature
does not conform to the original caste whose name and privileges they take
and abuse. Nevertheless, the castes exist everywhere; but no longer does
social position or physical environment distinguish them. In all countries
at the present time, there are those in high place and power who by nature
are Sudras, and many who are Brahmans by nature are lower in our social
scale, for this is Kali Yuga when the powers of darkness are in the
ascendancy.

The ancient castes performed duties which. were the outcome of their several
natures, and were so recognized by all. There was no pride of caste nor
jealousy and there existed an ideal community of mutual helpfulness; hence,
the duties of the castes were "determined by the qualities which
predominated in each."
"Men being contented and devoted to their own proper duties (that for which
their nature fits them) attain perfection." "If (in all that he does) a man
maketh offering to the Supreme Being who is the source of the works of all
and by whom this universe was spread abroad, he thus obtaineth perfection."
"The performance of the duties of a man's own particular calling, although
devoid of excellence, is better than doing the duty of another, however well
performed; and he who fulfills the duties obligated by nature does not incur
sin. A man's own natural duty, even though stained with faults, ought not to
be abandoned. 

. . . The highest perfection of freedom from action is attained through
renunciation by him who has an unfettered mind and subdued heart."
Dharma is the word which in our language is translated as "duty," but it has
a much wider range and meaning than that which we accord to the word "duty."
There are many who think that duty is something that others think we should
do; others again consider "duty" to be irksome, and as actions to be
performed under duress, and therefore to be avoided; it is therefore
necessary to grasp the meaning of the word "duty" as used in the Gita.
Dharma means "the sacred Law," the fulfillment of our karmic destiny through
many incarnations, the working out and elimination of defects which have
brought us into earth life under the conditions in which we find ourselves,
which conditions we should feel and know to be the very opportunities needed
for our further progress. This is why one of the great Teachers wrote, "Duty
is the royal talisman; duty alone will lead us to the goal."

Krishna enumerates the attainments by which "a man is fitted to be the
Supreme Being. And having thus attained to the Supreme, he is serene,
sorrowing no more, and no more desiring, but alike towards all creatures he
attains to supreme devotion to me. By this devotion to me he knoweth
fundamentally who and what I am and having thus discovered me he enters into
me without any intermediate condition. And even the man who is always
engaged in action shall attain by my favor to the eternal and incorruptible
abode, if he put his trust in me alone. . . . And if, indulging
self-confidence, thou sayest 'I will not fight,' such a determination will
prove itself vain, for the principles of thy nature will impel thee to
engage. Being bound by all past karma to thy natural duties, thou, 0 son of
Kunti, wilt involuntarily do from necessity that which in thy folly thou
wouldst not do."

"There dwelleth in the heart of every creature, 0 Arjuna, the
Master-Ishwara-----who by his magic power causeth all things and creatures
to revolve mounted upon the universal wheel of time. Take sanctuary with him
alone, 0 son of Bharata, with all thy soul; by his grace thou shalt obtain
supreme happiness, the eternal place."

'Wherever Krishna, the supreme Master of devotion, and wherever the son of
Pritha, the mighty archer may be, there with certainty are fortune, victory,
wealth, and wise action." Each one is Krishna and Arjuna; where these two
are joined together, all nature makes obeisance.

In closing this series of comments on "The Bhagavad-Gita," we need, perhaps,
give no reminder that only the surface of the teachings contained in the
ancient book is touched upon. The view-point taken, out of the seven
different applications possible, is that of the individual, in accordance
with Mr. Judge's early comments, but even from that view point, the field
has been by no means fully covered. It is hoped, however, that enough has
been said to afford at least a little more light to those who aspire to
learn the Science of Devotion..



============================
 
-----Original Message-----
From: Zakk 
Sent: Friday, October 29, 2004 1:30 PM
To: 
Subject: Re: How old is THEOSOPHY?



Dallas,

I find much importance in this. Thank you for sharing it.

>[ Also, Mahatma K.H. wrote to A.P. Sinnett:

". . . You have heard of and read about a good many Seers, in the 
past and present centuries, such as Swedenborg, Boehme, and others. 
Not one among the number but thoroughly honest, sincere, and as 
intelligent, as well educated; aye, even learned. Each of them in 
addition to these qualities, has or had . . . a 'Guardian' and a 
Revelator -- under whatever 'mystery' and 'mystic name' -- whose 
mission it is -- or has been to spin out to his spiritual ward -- a 
new system embracing all the details of the world of Spirit. Tell me, 
my friend, do you know of two that agree? And why, since truth is 
one, and that putting entirely the question of discrepancies in 
details aside -- we do not find them agreeing even upon the most 
vital problems -- those that have either 'to be, or not to be' -- and 
of which there can be no two solutions?"  
K H, he Mahatma Letters, 2nd ed., Letter 48<

-----Each individual has a different path of experience. This creates
different presentations of perspectives. The truth is the same, the
place of viewing it differs. They are from different paths. It would
seem that it is not the agreeing on a certain presentation of perspective 
that holds importance but the understanding of them. This would allow
for the aggregation of truths to be realized.-----