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  • dalval14@earthlink.net
    Apr 20, 2001
      Friday, April 20, 2001

      Dear G-------

      In framing talks, experience shows the chapters in the OCEAN OF
      THEOSOPHY are helpful (see Chapters 14 (Cycles ), and 11
      (Karma), and also Chapters 2 and 3 where the concept of the
      progressive evolution of Material Forms around a core of pure
      SPIRIT is developed. The 7 principles (or planes) bridge the gap
      between SPIRIT on one hand and PRIMORDIAL MATTER on the others.
      In the S.D., H.P.B. develops the concept of the individualized
      Monad -- each such being a "ray" from the original UNIVERSAL
      MONAD or ATMA / BUDDHI The concept is that these "monads"
      pervade all SPACE that is in manifestation (see S.D. I 289) at
      it is the evolution in and around the MONAD (Spirit/Matter) of
      other monads (which have lesser experience), but who desire to
      become of the same spiritual stature and ability as IT, manifest
      this, in their self-determined and self-devised efforts to
      improve morally and ethically -- in other words to humbly follow
      the LAWS OF NATURE and to spiritualize themselves.

      To do this they have to become WISE. And this requires study of
      the whole field of our universe, ourselves and our progress so
      far -- then the doors of opportunity, as described in the VOICE
      OF THE SILENCE are opened by us. We in fact, initiate ourselves.


      In other words the SPIRITUAL achievement of one series of
      evolutionary incarnations brings the HUMAN MONAD to the portals
      of the next state -- let us call it Adeptship. This is a state
      when the Form has so purified itself that it is incapable of
      doing evil or wrong, or harming anything.
      The whole of humanity is beginning this process (in ROUND 4,
      Globe "D," and we are now in the "5th RACE" at the beginning of
      the ascending arc (S.D. I 200). Since we are emerging from the
      state where KAMA (desire, emotion, passion) dominates, there is a
      great deal of resistance as old habits and desires will have to
      be modified. This changing and remodeling is described in a very
      interesting article titled THE ELIXIR OF LIFE by G. Mitford. It
      is reprinted in FIVE YEARS OF THEOSOPHY, p. 1. (Republished by
      THEOSOPHY COMPANY, Los Angeles .)

      We are still, as a RACE (as defined by H.P.B. in S.D. I 200)
      involved in KAMA, and with Manas (Mind) appearing on the scene
      (5th Race) we are extricating ourselves out of the influence of
      Kama (ignorance and foolishness) and learning the wisdom inherent
      universal process but most of all, it emphasizes the importance
      of right choices for humanity to make in its units and all
      together. Very often the tendency to independence and
      self-righteousness of Kama rebels

      Look at it this way ( In truth, the whole of the philosophy
      becomes involved in trying to explain these two: Cycles and
      Karma) -- also REINCARNATION is to be brought in, for the
      explanation of the way in which the Lower Self (Kama-Manas)
      evolves by voluntary choices (applied motives) into an
      independent and fully obedient higher Self -- a Self which we
      may call Budhi-Manas (the wise mind) that has chosen to be wholly
      obedient to the Laws of Nature and to its HIGHER SELF, named ATMA
      or the individualized "ray" of the Universal SELF This is at
      all time interior to us, not outside. If you wish it can be
      thought of as our inner God.

      In other words there is a return, full circle, back to the SOURCE
      of origin, PLUS all the experience earned. [ H.P.B. makes this
      clear in "ISIS UNVEILED and THE VISISHTADWAITA " in H.P.B.
      Articles, Vol. 3, p. 265; in BCW Vol. 7, p 50 ]
      Let us put this in a sequence:


      1. we are each of us (from the atom to the Man, and from the
      Earth to the uttermost limits of SPACE, under the patterns and
      laws of NATURE (or the SPIRITUAL UNIVERSE).
      These are called the Laws of ANALOGY and CORRESPONDENCE. They
      pervade all SPACE and affect all beings/forms.

      In the S.D., H.P.B. says that the first law in nature is
      uniformity in diversity, in other words, the total harmony of all
      discords. Nature is ultimately and totally sensitive to every
      one of its components, small or large and on many planes beyond
      as well as within the physical matter we know. (S.D. II 699)


      indescribable in our terms.

      When this ABSOLUTE (the ETERNAL and indescribable BACKGROUND,
      under the great law of Cycles and Karma) has to MANIFEST, all the
      many forms and beings spring again into awareness, simultaneously
      over the whole field of manifestation. Those beings which went
      to "sleep" aeons ago awaken, and again the processes of Natural
      evolution start up from where they halted. (On p. 231 of the
      KEY, H.P.B. gives the 4 Golden Links of Theosophical doctrine:
      This: UNIVERSAL UNITY AND CAUSATION is the 1st "link.").. There
      is no physical BIG BANG as theorized by our speculative science,
      only a reawakening of THAT WHICH WAS, to a new "Day" of study and
      work. A fresh Manvantara.

      2. we, as "rays" of Universal ATMA, are CENTERS OF
      INTELLIGENCE and CONSCIOUSNESS, and are resident from time to
      time in bodies, forms, [ the actions of the FORM entails KARMA ]
      , and


      3. our spiritual nature makes us free-willed.

      What we call CONSCIOUSNESS is a reflection into the FORM (as far
      as the form is able to accept this "reflection") of the one
      Spirit acting as MIND. (see GITA NOTES, pp. 98-100) It is also
      named BUDDHI, the vehicle of ATMA, and the eternal library of
      all our choices inscribed on the imperishable folios of AKASA.
      We thus have the compound Monad as ATMA-BUDDHI-MANAS in

      4. we can (as free-willed FORMS) make choices. This gives
      each of us (in humanity, where the Mind faculty is individualized
      as "Lower Manas") our moral sense of right and wrong. We find
      this is reinforced by the VOICE OF CONSCIENCE and the INTUITION
      which derive from Buddhi - the accumulated Wisdom of past
      5. KARMA attaches itself to the forms according to the
      choice made and the strength of the impression that our MOTIVES
      make on each of them.

      6. As there are many forms operating at various levels of
      individual development (atoms molecules, cells, minerals, plants,
      animals, humans and kingdoms beyond the HUMAN), it is the
      aggregation of the "life-units" (MONADS) which invokes and
      attracts KARMA.

      CYCLES and TIME

      7. As Karma moves in cycles, so finite TIME is invoked.

      8. The periodicity of the cycles (TIME) is inherent in the
      impression imposed by our choices on the components of the forms
      we use. The individual Karma is then adjusted by Nature to the
      Karma of many surrounding centers of Life.

      9. In other words, the "skandhas," (little lives--monads)
      for which we are responsible as an "older brother," and which are
      attracted to us by affinity and earlier Karmic links, become the
      carriers of our Karma.


      10. the broad basic field of choices is 1. according to
      LAW, and
      2. In
      disobedience to LAW.

      11. broadly, the obedience to law means we harmonize
      voluntarily, using our freedom of choice to act as a Spiritual
      being would. This results in charity, generosity, harmony and a
      brotherhood for all beings regardless of their evolutionary
      station. To do this, to act virtuously, we have to be wise.

      12. disobedience to Law means

      1. we know what the Law is
      2. We decide to break or distort or disobey it
      and our basis is the isolation of selfishness.
      3. we decide to act foolishly, viciously, or in
      ignorance of the Law.


      13. Whatever we choose, KARMA attaches itself to the MOTIVE
      (choice -- wisdom or ignorance) that underlies any action (acts
      may be: 1. desires, 2. thoughts, and 3. deeds)

      14. The KARMA of the FORM follows the choice made, and reacts
      on the compound consciousness that inheres in the form. The
      individual consciousness in every part of the living form is
      affected. Karma works in a similar way for humanity, involving
      those who are affected by any other individual's choices and
      actions. Thus we have family, community, national, racial and
      world Karma.
      There is a valuable article titled APHORISMS ON KARMA by Mr. Wm.
      Q. Judge available on-line through BLAVATSKY.NET It is
      worthwhile referring to it. In regard to cycles Mr. Judge wrote
      2 valuable articles: CYCLES and CYCLES AND CYCLIC LAW which will
      also be fund at the same on-line source.
      The value of these considerations is to assure one of the
      cohesive nature of Theosophical philosophy as well as the
      providing of a little of this will give the audience a sense of
      the living value of Theosophy as it relates to their own
      determination of their own future. Theosophy never proselytes.
      It offers facts and reasoning to be investigated, independently
      and deeply, by all.

      From all this, one realizes we are not trying to define either a
      "beginning" or an "ending." The process is eternal.
      The Teacher/pupil relationship is universal.
      Hence, the value of getting the doctrines of Theosophy clear in
      our minds so we can present them as simply as possible to others
      who need or ask for them. One ought always to invite inquirers
      to do their own research. Why should anyone rely on that which
      another offers.
      Proof, always, is interior to the student seeker.

      Best wishes,

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