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RE:: Standard of Truth?

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  • dalval14@earthlink.net
    Jan 16 2003 Dear Munise: As I consider the statements in the KEY TO THEOSOPHY (HPB), I see that BUDDHI is the closest to ATMA it is said to be spiritualized
    Message 1 of 1 , Jan 16 3:18 AM
      Jan 16 2003

      Dear Munise:

      As I consider the statements in the KEY TO THEOSOPHY (HPB), I see
      that BUDDHI is the closest to ATMA it is said to be spiritualized
      substance of the highest type of refinement. Mula-Prakriti or
      "root-matter." Its "Wisdom" is that accumulated over untold ages, but
      it is not that of the UNIVERSAL ATMAN or that which is also called the
      ABSOLUTE or PARAMAPADATMAVA (G. 240)

      The Monad, as defined in The SECRET DOCTRINE and KEY TO THEOSOPHY
      (HPB) is "Atma-Buddhi" Since Atma is universal, and unconditioned, it
      needs a vahan (vehicle) to focus the wisdom and power of ALL
      (UNIVERSAL) on to every single speck of manifested and "personalized"
      matter. These innumerable "monads" (as I understand it) are the
      Eternal Pilgrims which

      Ask how is it possible for "matter" to become divine substance
      (Suddha Sattva) THEOSOPHICAL GLOSSARY p. 311.

      It passes through every stage of evolution, and that includes the
      Manasic.

      MANAS, the Human Soul, has two aspects: 1. that which is cemented to
      the BUDDHI ( Higher-Manas); and 2. that which is in contact with
      Kama (desires, passions that are selfish and isolate the
      "personality" -- the 4 lower principles --) Included in the
      mind-powers are many things such as: the power to deduce, to
      visualize, to reason, to compare, and to remember . [Patanjali in his
      Yoga Sutras ( p. 4 ) gives a catalog of these and then explains them.]

      It would seem for the BUDHI to become active and useful to us it has
      to envelop itself so to say in the robes of the Mind and make its
      wisdom, as Law and Purpose understandable to us. It this way it can
      be said it becomes "rational."

      As an example, there are millions of vibrations we cannot see or
      perceive (without instrumentation) in the whole panorama of the
      elctro-magnetic scales. To make them perceptible to us (using our
      senses connected to the brain and other neurological perceptors) as
      light, or sound, we are compelled to use filters and other electronic
      devices of limitation, saturation and amplification. The result is a
      controlled perception of specialized and selected transmissions
      modified for our everyday use. In history we passé from Marconi's
      spark to AM then to FM then to CDs and now we will have DCDs for still
      greater refinement.

      I found the references in The SECRET DOCTRINE and the KEY TO
      THEOSOPHY (HPB) INDEX to be very useful in this study.

      Many thanks,

      Dallas

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

      here are some definitions that might help


      B U D D H I

      CONSCIOUSNESS AND ITS FORMS



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


      BUDDHI


      "Buddhi is the Immortal Ego. Buddhi cannot be described. It is
      feeling, the accumulated experiences--all our experience is in
      feeling. Manas is the Higher Mind, that part of the Buddhi which is
      in action; the creative power of Buddhi. There is a continuous line
      of experience as Perceivers--all beings are Perceivers. They are
      limited by the power of their self-created instruments. In all
      perceptions is the quality of the instrument through which that
      perception comes." Answers to Quest. p. 6


      Buddhi (Sk.) "Universal Soul or Mind. Mahabuddhi is a name of
      Mahat (see "Alaya"); also the spiritual Soul in man (the 6th
      principle), the vehicle of Atma, exoterically the 7th."
      GLOS. 67


      Causal Body " This "body," which is no body either objective or
      subjective, but Buddhi, the Spiritual Soul, is so called because it is
      the direct cause of the Sushupti condition, leading to the Turya
      state, the highest state of Samadhi. It is called Karanopadhi, "the
      basis of the Cause," by the Taraka Raja Yogis...corresponds to both
      the Vignanamaya and Anandamaya Kosha, the latter coming next to Atma,
      and therefore being the vehicle of the universal Spirit. Buddhi alone
      could not be called a "Causal Body," but becomes so in conjunction
      with Manas, the incarnating Entity or EGO." GLOS. 74


      Maha Buddhi (Sk) "Mahat. The Intelligent Soul of the World. The 7
      Prakritis or 7 "natures" or planes, are counted from Mahabuddhi
      downwards." GLOS. 199


      [Maha-Buddhi (Sk) Mahat. The Intelligent Soul of the World. GL.
      199 [Cosmic Buddhi, the emanation of the Spiritual Soul Alaya, is the
      vehicle of Mahat only when that Buddhi corresponds to Prakriti. Then
      it is called Maha-Buddhi. This Buddhi differentiates through 7
      planes, whereas the Buddhi in man is the vehicle of Atman, which
      vehicle is of the essence of the highest plane of Akasa and therefore
      does not differentiate. The difference between Manas and Buddhi in
      man is the same as the difference between the Manasaputra and the
      Ah-hi in Kosmos."




      CONSCIOUSNESS AND MIND


      "Q.: Can there be Consciousness without Mind?)

      A.: Not on this plane of matter. But why not on some other and
      higher plane?... On that higher plane...Mahat--the great Manvantaric
      Principle of Intelligence--acts as a Brain, through which the
      Universal and Eternal Mind radiates the Ah-hi, representing the
      resultant Consciousness or ideation." TRANS. 28
      [ see also Theos. Articles & Notes, p. 208-9 ]


      Divine Mind is, and must be, before differentiation takes place. It
      is called the divine ideation, which is eternal in its Potentiality
      and periodical in its Potency, when it becomes Mahat, Anima Mundi or
      Universal Soul...each of these conceptions has its most metaphysical,
      most material, and also intermediate aspects." TRANS. 4



      ABSOLUTENESS


      "When predicated of the Universal Principle it denotes an abstract
      noun, which is more correct and logical than to apply the adjective
      "absolute" to that which has neither attributes nor limitations, nor
      can IT have any." (See KEY p. 61-2) GLOS. 4


      "...Even for the Logos, Mulaprakriti is a veil, the Robes in which the
      Absolute is enveloped. Even the Logos cannot perceive the Absolute,
      say the Vedantins." TRANS. 5


      Adi-Buddhi (Sk) "Primeval Intelligence or Wisdom; the eternal Budhi
      or Universal Mind. Used of Divine Ideation, "Mahabuddhi" being
      synonymous with MAHAT." GLOS. 6


      Aditi (Sk) "...Mulaprakriti...the abstract aspect of Parabrahman,
      though both manifested and knowable...Aditi is the "Mother-God"-dess,
      her terrestrial symbol being infinite and shoreless space." GLOS.
      7


      "...the ever-equilibrizing mother-nature on the purely spiritual and
      subjective plane. She is Sakti, the female power or potency of the
      fecundating spirit; and it is for her to regulate the behaviour for
      the sons born in her bosom." TRANS. 145


      Ahankara (Sk) "The conception of "I", Self consciousness or
      Self-identity; the "I", the egotistical and mayavic principle in man,
      due to our ignorance which separates our "I" from the Universal
      ONE-SELF, Personality, Egoism." GLOS. 11

      SOME IMPORTANT DEFINITIONS


      Akasa (Sk.) "The subtle, supersensuous spiritual essence which
      pervades all space; The primordial substance erroneously identified
      with Ether. But it is to Ether what Spirit is to Matter, or Atma to
      Kama- rupa. It is, in fact, the Universal Space in which lies
      inherent the eternal Ideation of the Universe in its ever-changing
      aspects of the planes of matter and objectivity, and from which
      radiates the First Logos, or expressed thought...Akasa has but one
      attribute, namely sound, for sound is but the translated symbol of the
      Logos--"Speech"--in its mystic sense." GLOS. 13


      Alaya (Sk.) "The Universal Soul (See SD, Vol. I, 47, et seq.)
      The name belongs to the Tibetan system of the contemplative Mahayana
      School. Identical with Akasa in its mystic sense, and with
      Mulaprakriti, in its essence, as it is the basis or root of all
      things." GLOS. p. 14


      Atma or Atman (Sk.) The Universal Spirit, the divine Monad, the 7th
      Principle, so-called, in the septenary constitution of man. The
      Supreme Soul." GLOS. 43


      Augoeides (Gr.) ... "Luminous Self," or our Higher Ego. But
      Occultism makes of it something distinct from this. It is a mystery.
      The Augoeides is the human divine radiation of the EGO which, when
      incarnated, is but its shadow--pure as it is yet. This is explained
      in the Amshaspends and is their Ferouer." GLOS. 43-4


      Brahma (Sk) "...distinguish between Brahm the neuter, and Brahma,
      the male creator of the Indian Pantheon...Brahm or Brahman, is the
      impersonal, supreme and uncognizable Principle of the Universe from
      the essence of which all emanates, and into which all returns, which
      is incorporeal, immaterial, unborn, eternal, beginningless and
      endless. It is all-pervading, animating the highest god as well as
      the smallest mineral atom. Brahma, on the other hand, the male and the
      alleged Creator, exists periodically in his manifestations only, and
      then again goes into pralaya, i.e., disappears and is annihilated."
      GLOS. 62


      Daivi-Prakriti (Sk.) "Primordial homogeneous light, called by
      some...the "Light of the Logos"; when differentiated this light
      becomes FOHAT." GLOS. 94


      Duration is; it has neither beginning nor end...Duration is
      beginningless and endless; Time is finite....Time can be divided;
      Duration...cannot. Time is divisible in Duration ...(or) the One is
      sometimes within Time and Space, whereas the other is outside of
      both...Duration...is the one eternity, not relative, but
      absolute...existence has limited and definite periods, whereas
      Duration, having neither beginning nor end, is a perfect abstraction
      which contains Time. Duration is like Space, which is an abstraction
      too, and is equally without beginning or end."
      TRANS. 11


      Fohat (Tib.) "...the active male potency of the Sakti (female
      reproductive power) in nature. The essence of cosmic
      electricity...Daiviprakriti, primordial light: and in the universe of
      manifestation the ever-present electrical energy and ceaseless
      destructive and formative power. Esoterically it is the same, Fohat
      being the universal propelling Vital Power, at once the propeller and
      the resultant." GLOS. 120-1


      Higher Self "The Supreme Divine Spirit overshadowing man. The
      crown of the upper spiritual Triad in man--Atman." GLOS. 141


      Hiranya Garbha (Sk.) "The radiant or golden egg or womb.
      Esoterically the luminous "fire mist" or ethereal stuff from which the
      Universe was formed." GLOS. 142


      Individuality "One of the names given in Theosophy and Occultism to
      the Human Higher EGO. We make a distinction between the immortal and
      divine Ego, and the mortal human Ego which perishes. The latter, or
      "personality" (personal Ego) survives the dead body only for a time in
      the Kama Loka; the Individuality prevails forever." GLOS. 154-5


      Kama (Sk) "Evil desire, lust, volition; the cleaving to existence.
      Kama is generally identified with Mara, the tempter." GLOS. 170


      Kamadeva (Sk) "...the first conscious, all embracing desire for
      universal good, love, and for all that lives and feels, needs help and
      kindness, the first feeling of infinite tender compassion and mercy
      that arose in the consciousness of the creative ONE FORCE, as soon as
      it came into life and being as a ray from the ABSOLUTE..."Desire first
      arose in IT, which was the primal germ of mind, and which Sages,
      searching with their intellect, have discovered in their heart to be
      the bond which connects Entity with non-Entity," or Manas with pure
      Atma-Buddhi." (see SD II 176 ) ... There is no idea of sexual love
      in the conception. Kama (deva) is pre- eminently the divine desire of
      creating happiness and love ... is represented as the Supreme Deity
      and Creator ... is the child of Dharma, the god of Law and Justice,
      of Sraddha, faith...springs from the heart of Brahma...born from
      water, i.e., from primordial chaos, or the "Deep"...one of his many
      names, Ira-ja, "the water-born;" and Aja, "unborn;" and Atma bhu or
      "Self-existent...the sign of Makara (Capricornus) on his banner, he
      is also called "Makara Ketu." The allegory about Siva, the "Great
      Yogin," reducing Kama to ashes by the fire from his central (or third)
      Eye...is very suggestive, as it is said that he thereby reduced Kama
      to his primeval substance." GLOS. 170-1


      Karabtanos (Gr.) "The spirit of blind or animal desire; the symbol
      of Kama-rupa... matter...concupiscence [lust]..." GLOS. 173


      Karana Sarira (Sk. ) "The "Causal Body." It is dual in its meaning.
      Exoterically, it is Avidya, ignorance, or that which is the cause of
      the evolution of a human ego and its reincarnation; hence the lower
      Manas; esoterically--the causal body or Karanopadhi stands in the
      Taraka Raja-yoga as corresponding to Buddhi and the Higher "Manas," or
      Spiritual Soul." GLOS. 173


      Karanopadhi (Sk.) "...upadhi of Karana, the "Causal soul." In Taraka
      Rajayoga, it corresponds with both Manas and Buddhi. (see S.D. I 157)
      GLOS. 173


      Mahat (Sk.) "Lit., "The great one." The first principle of
      Universal Intelligence and Consciousness. In the Puranic philosophy
      the first product of root-nature or Pradhana (the same as
      Mulaprakriti); the producer of Manas the thinking principle, and of
      Ahamkara, egotism or the feeling of "I am I" (in the lower Manas)."
      GLOS. 210


      Manas (Sk) "Lit., "the mind," the mental faculty which makes of
      man an intelligent and moral being, and distinguishes him from the
      mere animal; a synonym of Mahat. Esoterically, however, it means,
      when unqualified, the Higher Ego, or the sentient reincarnating
      Principle in man. When qualified it is called by Theosophists
      Buddhi-Manas or the Spiritual Soul in contradistinction to its human
      reflection--Kama-Manas." GLOS. 292


      Monad (Gr) "The Unity, the One;" but in Occultism it often
      means the unified triad, Atma-Buddhi-Manas, or the duad, Atma-Buddhi,
      that immortal part of man which reincarnates in the lower kingdoms,
      and gradually progresses through them to Man and then to the final
      goal--Nirvana." GLOS. 216


      Mulaprakriti (Sk) "The Parabrahmic root, the abstract deific feminine
      principle--undifferentiated substance. Akasa. Lit.: "the root of
      nature" (Prakriti) or Matter." GLOS. 218


      PARABRAHM (Sk) "Beyond Brahma," literally. The Supreme Infinite
      Brahma, "Absolute"--the attributeless, the secondless reality. The
      impersonal and nameless universal Principle." GLOS. 248


      "...it is impossible to define Parabrahm, yet once that we speak of
      that first something which can be conceived, it has to be treated of
      as a feminine principle. In all cosmogonies the first differentiation
      was considered feminine. It is Mulaprakriti which conceals or veils
      Parabrahm...it is the goddess...who come first. The first emanation
      becomes the immaculate Mother from whom proceeds all the gods, or the
      anthropomorphised creative forces...." TRANS.
      2


      Parabrahm, Ain-Soph, and the Zeruana-Akerne of the Avesta alone
      represent such an Eternity (beginningless and endless); all the other
      periods are finite and astronomical, based on tropical years and other
      enormous cycles." TRANS. 9


      Paramartha (Sk.) The Supreme Soul of the Universe." GLOS. 249


      Personality "In Occultism--which divides man into 7 principles,
      considering him under three aspects of the divine, the thinking or the
      rational, and the animal man--the lower quaternary or the purely
      astro-physical being; while by Individuality is meant the Higher
      Triad, considered as a Unity. Thus the Personality embraces all the
      characteristics and memories of one physical life, which the
      Individuality is the imperishable Ego which re-incarnates and clothes
      itself in one personality after another." GLOS. 252


      Pradhana (Sk.) "Undifferentiated substance, called elsewhere and in
      other schools--Akasa; and Mulaprakriti or Root of Matter by the
      Vedantins. In short, Primeval Matter."
      GLOS. 259


      Pralaya (Sk) "A period of obscuration or repose--planetary, cosmic
      or universal--the opposite of Manvantara." (S.D. I 370) GLOS.
      260


      "...the motion of the Great Breath during Pralaya (compared) to the
      rhythmical motions of the Unconscious Ocean...is dissolution of the
      visible into the invisible, the heterogeneous into the homogeneous--a
      time of rest...even cosmic matter, indestructible though it be in its
      essence, must have a time of rest, and return to its Layam state. The
      absoluteness of the all-containing One has to manifest itself equally
      in rest and activity." TRANS. 10-19


      Q'Lippoth (Heb.) "...Olam Klippoth...contains the matter of which
      stars, planets, and even men are made...chaotic turbulent matter,
      which is used in its finer state by spirits to robe themselves
      in...the "vesture" or form (rupa) of the incarnating Egos ...the
      Manasaputras or Sons of Wisdom, use for the consolidation of their
      forms, in order to descend into lower spheres, the dregs of Swabhavat,
      or that plastic matter which is throughout Space...
      primordial ilus....Typhon...Satan...Samael on inversus--the Demon is
      the lining of God." GLOS. 268-9


      Soul " ...the vital principle, or the breath of life." [ astral
      principle plus Prana ] GLOS. 306


      "...Plato accepted the clue and followed it, if to these five, namely
      Agathon (Deity or Atma), Psuche (Soul in its collective sense), Nous
      (Spirit or Mind), Phren (physical mind), and Thumos (Kama-rupa or
      passions) we add the eidolon of the mysteries, the shadowy form or the
      human double, and the physical body...(= 7)" KEY, 96


      Spirit "...in Theosophical teachings "Spirit" is applied solely to
      that which belongs directly to Universal Consciousness, and which is
      its homogeneous and unadulterated emanation. Thus, the higher Mind in
      Man or his Ego (Manas) is, when linked indissolubly with Buddhi, a
      spirit; while the term "Soul", human or even animal (the lower Manas
      acting in animals as instinct), is applied only to Kama-Manas, and
      qualified as the living soul. This is nephesh, in Hebrew, the "breath
      of life." Spirit is formless and immaterial, being, when
      individualised, of the highest spiritual substance --Suddhasatwa, the
      divine essence, of which the body of the manifesting highest Dhyanis
      are formed... Spirit, in short, is no entity in the sense of having
      form; for, as Buddhist philosophy has it, where there is a form,
      there is a cause for pain and suffering. But each individual spirit--
      this individuality lasting only throughout the manvantaric
      life-cycle-- may be described as a centre of consciousness, a
      self-sentient and self-conscious centre; a state, not a conditioned
      individual. This is why there is such a wealth of words in Sanskrit
      to express the different States of Being, Beings, and Entities, each
      appellation showing the philosophical difference, the plane to which
      such unit belongs, and the degree of its spirituality or
      materiality..." GLOS. 306



      SUBSTANCE -- MATTER -- FORM -- BODY


      Suddha Satwa (Sk) "A substance not subject to the qualities of
      matter; a luminiferous and (to us) invisible substance, of which the
      bodies of the Gods and highest Dhyanis are formed. Philosophically,
      Suddha Satwa is a conscious state of spiritual Ego-ship rather than
      any essence. " GLOS. 311


      Sukshma Sarira (Sk) "The dream-like, illusive body akin to
      Manasa-rupa or "thought-body". It is the vesture of the gods, or the
      Dhyanis and the Devas...Sukshma Sarira...Sukshmopadhi..."
      GLOS. 312


      Sukshmopadhi (Sk) "...the principle (in Taraka Raj-Yoga) containing
      both the higher and the lower Manas and Kama. It corresponds to the
      Manomaya Kosha of the Vedantic classification and to the Svapna state
      (esoterically: dual Manas" GLOS. 205 (See also, S.D. I 157,
      GLOS. 312 )


      Svabhavat (Sk.) "...the world-substance and stuff, or rather that
      which is behind it--the spirit and essence of substance. The name
      comes from Subhava and is composed of 3 words--su, good perfect, fair,
      handsome; sva, self; and bhava, being, or state of being. From it
      all nature proceeds and into it all returns at the end of the
      life-cycles. In Esotericism it is called "Father-Mother." It is the
      plastic essence of matter." GLOS. 314


      That "...Mulaprakriti...Svabhavat...that androgynous
      something...which is both differentiated and undifferentiated. In its
      first principle it is a pure abstraction, which becomes differentiated
      only when it is transformed, in the process of time, into Prakriti.
      If compared with the human principles, it corresponds to Buddhi, while
      Atma would correspond to Parabrahm, Manas to Mahat, and so on. "
      TRANS. 4


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



      -----Original Message-----
      From: Munise
      Sent: Wednesday, January 15, 2003 8:24 AM
      To:
      Subject: RE: Standard of Truth?

      Dear Dallas,

      This is from:

      The Key to Theosophy by H. P. Blavatsky
      Section 7
      THE PHYSICAL AND THE SPIRITUAL MAN

      We say that the Spirit (the "Father in secret" of Jesus), or Atman, is
      no
      individual property of any man, but is the Divine essence which has no
      body,
      no form, which is imponderable, invisible and indivisible, that which
      does
      not exist and yet is, as the Buddhists say of Nirvana. It only
      overshadows
      the mortal; that which enters into him and pervades the whole body
      being
      only its omnipresent rays, or light, radiated through Buddhi, its
      vehicle
      and direct emanation. This is the secret meaning of the assertions of
      almost
      all the ancient philosophers, when they said that "the rational part
      of
      man's soul"* never entered wholly into the man, but only overshadowed
      him
      more or less through the irrational spiritual Soul or Buddhi.**
      *In its generic sense, the word "rational" meaning something emanating
      from
      the Eternal Wisdom.
      **Irrational in the sense that as a pure emanation of the Universal
      mind it
      can have no individual reason of its own on this plane of matter, but
      like
      the Moon, who borrows her light from the Sun and her life from the
      Earth, so
      Buddhi, receiving its light of Wisdom from Atma, gets its rational
      qualities
      from Manas. Per se, as something homogeneous, it is devoid of
      attributes.
      ENQUIRER. I laboured under the impression that the "Animal Soul" alone
      was
      irrational, not the Divine.
      THEOSOPHIST. You have to learn the difference between that which is
      negatively, or passively "irrational," because undifferentiated, and
      that
      which is irrational because too active and positive. Man is a
      correlation of
      spiritual powers, as well as a correlation of chemical and physical
      forces,
      brought into function by what we call "principles."

      ----------------------------------------------------------------------
      --

      So the Buddhi is rational in the sense:
      - "gets its rational qualities from Manas"
      also irrational in the sense:
      - "the rational part of man's soul"* never entered wholly into the
      man, but
      only overshadowed him more or less through the irrational spiritual
      Soul

      which is the span of absolute truth. Right?


      Munise
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