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RE: [bn-sd] Stanza I, sloka 9 continued (pages 49-50)

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  • dalval14@earthlink.net
    Monday, July 09, 2001 Dear Peter, Moderator You asked : Would anyone like to speculate on what is the double or even triple meaning of Alaya as taught by
    Message 1 of 1 , Jul 10, 2001
      Monday, July 09, 2001

      Dear Peter, Moderator

      You asked :

      Would anyone like to speculate on what is the double or even
      triple meaning of Alaya as taught by Esoteric
      "Buddhists"? [ S D I pp. 49 - 50 ]

      Any other comments or questions welcomed.


      But what is the belief of the inner esoteric Schools? the reader
      may ask.
      What are the doctrines taught on this subject by the Esoteric

      With them "Alaya" has a double and even a triple meaning.


      ALAYA The THEOSOPHICAL GLOSSARY p. 14, ... Universal
      Soul (Mahayana School) ... Identical with akasa in its mystic
      sense [ 7th aspect, highest, of the "astral light ] and with
      Mulaprakriti {Root or Primordial Matter -- Maha-Buddhi ] in its
      essence as it is the basis and root of all things."

      [It is the material aspect of the UNIVERSAL MONAD and of all
      lesser Monads of whatever level of progress.]

      [ See The VOICE OF THE SILENCE (HPB) p. 26,54,63,73;
      TRANSACTIONS p. 28, 54-5; KEY TO THEOSOPHY (HPB) p. 74; ISIS
      UNVEILED Vol. I p. 289 ]


      In the Yogacharya system of the contemplative Mahayana school,

      ALAYA is both the Universal Soul (Anima Mundi) and

      [ALAYA as] the Self of a progressed adept. "He who is strong in
      the Yoga can introduce at will his Alaya by means of meditation
      into the true Nature of Existence."

      The "Alaya has an absolute eternal existence," says Aryasanga --
      the rival of Nagarjuna.*

      In one sense it is Pradhana; which is explained in Vishnu Purana
      as: "that which is the unevolved cause,
      is emphatically called by the most eminent sages Pradhana,
      original base, which is subtile Prakriti, viz., that which is
      eternal, and which at once is (or comprehends) what is and what
      is not, or is mere process." "Prakriti," Prakriti is not the
      "incognizable Brahma." **


      undifferentiated substance ... Akasa ... Mulaprakriti ... Root
      of Matter ... Primeval matter ....
      [ see also The SECRET DOCTRINE I 50-1, 55, 62, 452fn, 545,
      582, S D II p. 58, 255-6, 370fn, 582, Trans 15;


      It is a mistake of those who know nothing of the Universality of
      the Occult doctrines from the very
      cradle of the human races, and especially so of those scholars
      who reject the very idea of a "primordial revelation," to teach
      that the Anima Mundi, the One Life or "Universal Soul," was made
      known only by Anaxagoras, or during his age.

      This philosopher brought the teaching forward simply to oppose
      the too materialistic conceptions on Cosmogony of Democritus,
      based on his exoteric theory of blindly driven atoms.

      Anaxagoras of Clazomene was not its inventor but only its
      propagator, as also was Plato. That which he called Mundane
      Intelligence, the nous ([[nous]]), the principle that according
      to his views is absolutely separated and free from matter and
      acts on design, *** was called Motion, the ONE LIFE, or Jivatma,
      ages before the year 500 B.C. in India.


      JIVATMA The THEOSOPHICAL GLOSSARY P. 166; ... The ONE universal
      life ... the divine Spirit in Man; [see S D I 50, 1323, 140,
      MAHATMA LETTERS pp. 46, 344, 346; H P B Articles I 462; Vol.
      III 234-5;


      Only the Aryan philosophers never endowed the principle, which
      with them is infinite, with the finite "attribute" of "thinking."

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

      * Aryasanga was a pre-Christian Adept and founder of a Buddhist
      esoteric school, though Csoma di Koros places him, for some
      reasons of his own, in the seventh century A.D. There was another
      Aryasanga, who lived during the first centuries of our era and
      the Hungarian scholar most probably confuses the two.


      ARYASANGHA T. Glossary, p. 32-3 a direct disciple of Gautama
      Buddha; teachings were absolutely esoteric ... [had nothing to
      do with the teachings of a tantrik teacher of the same name of
      5-6th Cent. A D]
      [Csoma de Koros never became acquainted with the Gelugpas but got
      all his information from the Red-caps" of the borderland ] the
      Mahayana religious works were all written far before Aryasangha's
      [see The SECRET DOCTRINE I xix, 48-9fn, 69fn II 637 -- Bio
      BLAVATSKY: Collected Works (TPH) Vol. 14, p. 509; Voice, pp.
      49fn, 56fn, 59fn, 70, 73; Caves & Jungles, p. 108-9 Mod
      Panarion p. 255; T. Gloss., p. 381


      ** "The indiscreet cause which is uniform, and both cause and
      effect, and which those who are acquainted with first principles
      call Pradhana and Prakriti, is the incognizable Brahma who was
      before all" (Vayu Purana); i.e., Brahma does not put forth
      evolution itself or create, but only exhibits various aspects of
      itself, one of which is Prakriti, an aspect of Pradhana.


      [see Gita NOTES, p. 132-3 as to cause of differentiation of


      PURUSHA The THEOSOPHICAL GLOSSARY p. 265. Heavenly Man ...
      Spirit ... Narayana .... Spiritual Self [ see B. Gita p.
      96fn; Adidaivata, B. Gita p.58,; Visvakarma The THEOSOPHICAL
      GLOSSARY . p. 366, S D II 605 ]

      GENERAL (Matter) as opposed to Prakriti (SPIRIT)


      *** Finite Self-consciousness, I mean. For how can the absolute
      attain it otherwise than as simply an aspect, the HIGHEST OF



      I have taken the liberty above of underlining some key phrases
      and words. The grasp of how H P B has used them is important if
      we are to learn Theosophical metaphysics. They relate both to
      the KOSMOS and the Eternal DIVINE PRINCIPLE ATMA in every
      Spiritual Man.

      But then the BEGINNING is not to be found as there, are endless
      cyclic revolutions and endless Manvantara / Pralaya (Days /
      Nights; activity / rest ). I think we ought (difficult as it
      may be) to visualize the ABSOLUTENESS (as abstract SPACE ). Is
      it not the "plenum?" And far more than a mere physical plenum.
      Every level and degree of being is included, and yet the
      limitations of any and all beings are still transcended in IDEA.
      Hence it is unqualifyable and indescribable (in our terms).

      Alaya would also include KARMA as an abstract and absolute
      PRESENCE. In one way, we may say that:
      ABSOLUTE ABSTRACT KARMA alone accounts for cycles and periodicity
      of any kind. And also of the fact that this MANVANTARA (however
      long) is the reincarnation of earlier ones.

      Continuing: each MONAD ( ATMA-BUDDHI-MANAS) is also a
      continuum --- an unbroken strand of CONSCIOUSNESS, and an
      Intelligence that really has no beginning or end.-- and of which
      we see only that trans-section we call BEINGS (of all sizes,
      dimensions, experience, etc...) In other words we have:

      MANIFESTATION as well as NON-MANIFESTATION. If thought,
      planning, memory and wisdom are included this evokes the Kosmic
      ALAYA. -- the Universal SOUL.

      2. KARMA is the eternal causeless cause. And it is related to
      the UNIVERSAL MIND (Mahat, Alaya, Akasa). And AKASA, serves as
      the eternal and universal record of all the vast Past. But is it
      not the UNIVERSAL MIND ( Vishnu as the ETERNAL AND UNIVERSAL
      PRESERVER, [not a "god"] which impersonally impels each BRAHMA to
      manifest? )

      The assemblage of the great MAHA-RISHIS, DHYAN CHOHANS and
      BUDDHAS are again impelled to begin their voluntary task of
      RE-CREATION. [ S D Vol. I gives details ]

      Then from the "Turba" (chaotic matter -- monadic essence (S D I
      619) -- the turbulent matter in Space, the Karmic sea of the
      SKANDHAS of the Past, there is reassembling along the paths of
      attraction and repulsion. It is these strong and subtle currents
      centred around each Monad, which separates and draws them (the
      skandhas) to their INDIVIDUALITIES; (those Monads) with which
      they were previously connected.

      In time, this translates into what we call (in general)
      "manifestation," and "Individuality," "Personal knowledge," and
      those great plans and acts that organize all Kosmos.

      A fresh Manvantara dawns,. Great beings who are supervisors of
      the POWERS OF NATURE ( Prakriti) observe, help and guide the
      early stages, as a Manvantara works its way through increments of
      experience so that every Monad has an opportunity to gain
      SELF-CONSCIOUSNESS and the crisis of free-will. There is to me,
      a close analogy, between this and our incarnations, and even to
      our daily awakenings, every morning.

      3. MATTER as the "MONADIC ESSENCE" (S D I 619), as the "stuff "
      that is to evolve through experience into self-consciousness;
      and when perfected and "purified," it allows the inner "Krishna,
      Narayana, the HIGHER SELF" to manifest through a purified
      Personality, as the power of UNIVERSAL SELF-CONSCIOUSNESS.
      Only the purified Personality can continue to exist under the
      enormous power of the INTERIOR SPIRIT, and allow it to show
      through. The PERSONALITY has transformed itself into an
      impersonal INDIVIDUALITY and becomes ONE WITH THE UNIVERSAL
      TRUTH. [ This aspect of progress is hinted at in G. Mitford's
      remarkable article "THE ELIXIR OF LIFE," in the book: FIVE
      YEARS OF Theosophy, p. 1...]

      As I see it,

      It is an expansion (or rather another way of speaking) of the 3
      universal (and human) qualities. These are described in the B.
      Gita as SATTVA (Spirit), RAJAS (activity), and TAMAS (inertias).
      The path of perfection is then explained to be the disciplines
      that every Personal Lower Manas traverses through the bruising
      karmic pebbles and stones of Kama, until selfishness is totally
      eliminated. This process is that which The VOICE OF THE SILENCE
      describes. It shows how WISDOM alone gives power. And Power is
      not made available until the Personality is entirely incapable of
      abusing it.

      Yet KRISHNA (the HIGHER SELF) ever stands SEPARATE from these 3
      superior to the periodical "Creators ( BRAHMAS) and destroyers /
      regenerators (SIVAS).

      Of course in any manifestation, one aspect we would call "Vishnu"
      ( Krishna), always serves as the GREAT SACRIFICE ( The SECRET
      DOCTRINE Vol. I, pp. 207-210 ) In a way it embodies the most
      perfect aspect of PRIMORDIAL MATTER -- as a kind of SPIRITUAL
      FORM -- something which embodied consciousness can understand and
      respect. All the Great Adepts, all the Elder Brothers exemplify
      this, and therefore it is said that "THEIR ALAYA" encompasses ALL
      [ If we look at NOTES ON THE B. GITA - Judge, pp. 132-3, we find
      Mr. Judge giving us the reasons how and why there is the eternal
      MONAD: SPIRIT / MATTER, and all the other Monads.

      But to my mind this matter of what we now discuss would be
      difficult to present to a beginning reader. How then do we
      approach him from the point where he is?

      How do we point to the verities of Theosophy and to the "advances
      and discoveries "that our Modern Science presents? How do we
      disclose the fact that our Science is not telling the whole truth
      and like the older Religions is claiming UNDESERVED AUTHORITY for
      unproven theories and hypotheses?

      When Krishna says to Arjuna: (B. Gita, Ch. 4 p. 31)

      "This exhaustless doctrine of Yoga, I formerly taught unto
      Vivaswat [ the (Central Spiritual ? SUN (for the KOSMOS) -- (and
      by reflection, for us, the "Sun" of our Solar system), first
      manifestation of divine wisdom at the beginning of evolution];
      Vivaswat communicated it to Manu [generic title for the reigning
      spirit of the sensuous universe; the present one being
      Vaivaswatta Manu] and Manu made it known unto Ikshwaku [ the
      founder of the Indian SOLAR DYNASTY]; and, being thus transmitted
      from one unto another it was studied by the Raja-Rishees [Royal
      Sages]; until at length in the course of time the mighty art was

      One wonders what this would mean if we translated this
      declaration in terms of our own human principles?

      Could we say:

      Krishna is the SPIRIT or HIGHER SELF.

      The Sun is like the BUDDHI.

      Manu, is the HIGHER MANAS.

      Ikshwaku could be -- the Higher aspect of Kama ( Kama-Manas)
      which aspires to become one with the HIGHER MANAS by
      self-control and the constant unremitting practice of VIRTUE.

      And the Raja-Rishees, the various centres of perception and
      action in the Personality which are spiritualized by this great
      process of evolution. ?

      This is of course my speculation.

      I think H P B has hinted at this when she speaks of the two Egos
      in Man. [ S D II 167, 109-110, 224-5 ]

      At least we can think over these ideas and see if they are

      Best wishes


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