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Re: Difference between humans and animals?

Aug 19, 2006 12:39 PM
by leonmaurer

Dallas, scribe, et al,

Please accept my original answers to Scribe's question as being with respect 
to the physical evolutionary changes that would be obvious from a "Darwinist" 
or scientific materialist's point of view -- which denies the existence of the 
higher order astral and mental fields separate from (but connected 
metaphysically to) the physical brain itself.

Apparently, then, with respect to Dallas' references to the theosophical 
truths -- we could say that Man's expanded brain might come first -- since the 
"lighting up of Manas" or mind of the former animal-man would induce thought, 
which would excite the brain's neurons and cause the cerebellum to expand and 
grow accordingly.   

This new thinking ability, both rational and intuitive, would, in turn, 
generate new ideas that would eventually require the capability for producing 
imagined   and mentally planned artifacts such as clothing, weapons, and shelters 
that would be inspired by Man's physical needs for surviving in a hostile world 
-- further accelerating the growth of the cerebellum.   

Thus, the evolutionary changes due to mental thought imagery that would aid 
in the "survival of the fittest" through the use of these artifacts, would 
also, through such focussed visualizations and willful intent, transform the 
astral field energies into magnetic holograph images that would start attracting 
physical matter so as to form the necessary changes in the physical form -- such 
as the opposed thumb necessary for grasping and making tools to use in making 
those artifacts. 

(Incidentally, this manner of evolutionary change and growth -- since it is 
analogous and   corresponding to the genesis of the universe from the absolute 
zero-point "singularity" -- may answer the question," Which came first, the 
chicken or the egg.":-)

The encoding of these changes in the surviving DNA would then spread through 
the human population coenergetically (i.e., by inductive resonance processes) 
by means of the "morphogenetic fields," such as those described by Ruppert Sh
eldrake -- which would be analogous to the higher order, coadunate but not 
consubstantial coenergetic fields of the scientifically consistent ABC theory that 
is based on the identical theosophical metaphysics described in the book of 
Dzyan and outlined in the Secret Doctrine.

Hope this adds some additional clarity to the way evolution works.


In a message dated 8/16/06 11:32:46 AM, writes:

> 8/16/2006 5:40 AM
> Friends:
> May I observe in regard to your discussion?
> As I see it:  I quote from what you write :
> If the "the most important physical change that distinguishes Man from
> the animals was the development of the opposed thumb. " is chosen as a
> physical criterion, then that unique power or intelligence, or consciousness
> which controls and directs the "opposed thumb" ought to be identified and
> investigated.  How and where does it arise.? Who guides it?  If "I" am the
> perceiver and director -- then I am always responsible -- and I weave my
> personal Karma from all the choices made in the past, and being made now by
> an act of my will.  When was this change to conscious perception and the
> potentiality for a responsive choice started for we -- who are the MANASIC
> MONADS ?  THEOSOPHY calls it "The LIGHTING UP OF MANAS."   [ Quotes:
> "...the Manasa Devas who endowed man with the consciousness of his immortal
> soul:  that consciousness which hinders man "from foreseeing death," and
> makes him know he is immortal.
> ( Fn.: --  The monad of the animal is as immortal as that of man, yet the
> brute knows nothing of this;  it lives an animal life of sensation just as
> the first human would have lived, when attaining physical development in the
> Third Race, had it not been for the Agnishwatta, and the Manasa Pitris.")
> [Myth of Prometheus, further explained.]        SD II 525
> "Every form on earth and every speck (atom) in Space strives in its efforts
> towards self-formation to follow the model placed for it in the "Heavenly
> Man"...Its [atom's] involution and evolution, its external and internal
> growth and development, have all one and the same object--man;  man is the
> highest physical and ultimate form on this earth;  the MONAD in the absolute
> totality and awakened condition--as the culmination of the divine
> incarnations on Earth."        S D I 183
> "...a law inexorable, by which man lifts himself by degrees from the state
> of a beast to the glory of a God. The rapidity with which this is done is
> different with every living soul;  and the wretches who hug the primitive
> task master,  misery, choose to go slowly through the       tread-mill
> course which may give them innumerable lives of physical sensation-- whether
> pleasant or painful, well-beloved because tangible to the very lowest
> senses.  The Theosophist
> who desires to enter upon occultism takes some of Nature's privileges into
> his own hands, by that very wish, and soon discovers that experiences come
> to him with double quick rapidity.  His business is then to recognize that
> he is under--to him--new and swifter law of Development, and to snatch at
> the lessons that come to him...He sees that it takes a very wise man to do
> good works without danger of doing incalculable harm.  A highly developed
> adept in life may grasp the nettle, and by his great intuitive powers, know
> whom to relieve from pain and whom to leave in the mire that is their best
> teacher...None of us know the darkness which lurks in the depths of our own
> being until some strange and unfamiliar experience rouses the whole being
> into action...The ignorant doing of good works may be vitally
> is not the spirit of self-sacrifice, or of devotion, or of desire to help
> that is lacking, but the strength to acquire knowledge and power and
> intuition, so that the deeds done shall really be worthy of the
> "Buddha-Christ" spirit."          HPB ART, I, p.76-7
> "The whole individuality is centred in the three middle Principles or third
> (MANAS), and fifth (ASTRAL BODY) principles.  During earthly life it is all
> in the fourth (KAMA-MANAS), the center of energy, volition--will...the
> individuality run its seven-fold and upward course [ it ] has
> to assimilate to itself the eternal-life power residing but in the seventh
> (ATMA), and then blend the three (4th, 5th & 7th) into one--the 6th
> (BUDDHI).  Those who succeed in doing so become Buddhas, Dhyan Chohans,
> etc...  The chief object of our struggle and initiations is to achieve this
> union while yet on this earth."    M L  (Barker), pp. 77-8
> "...unless the higher Self or Ego gravitates towards its Sun--the Monad--the
> lower Ego, or personal Self, will have the upper hand in every case.  For it
> is this Ego, with its fierce selfishness and animal desire to live a
> Senseless life (Tanha), which is the "maker of the tabernacle," as Buddha
> calls it in Dhammapada..."     SD II 110
> "...[the Agnishwatta Pitris] were destined to incarnate as the Egos of the
> forthcoming crop of Mankind.  The human Ego is neither Atman nor Buddhi, but
> the higher Manas:  the intellectual fruition and the efflorescence of the
> intellectual self-conscious Egotism--in the higher spiritual sense.  The
> ancient works refer to it as Karana Sarira on the plane of the Sutratma,
> which is the golden thread on which, like beads, the various personalities
> of this higher Ego are strung...these beings were RETURNING NIRVANEES, from
> preceding Maha-Manvantaras--ages of incalculable duration..."        S D
> II 79
> "...the "Ego" in man is a monad that has gathered to itself innumerable
> experiences through aeons of time, slowly unfolding its latent potencies
> through plane after plane of matter.  It is hence called the "eternal
> pilgrim."
> The Manasic, or mind principle, is cosmic and universal.  It is the creator
> of all forms, and the basis of all law in nature.  Not so with
> consciousness.  Consciousness is a condition of the monad as a result of
> embodiment in matter and the dwelling in a physical form.
> Self-consciousness, which from the animal plane looking upward is the
> beginning of perfection, from the divine plane looking downwards is the
> perfection of selfishness and the curse of separateness.  it is the "world
> of illusion" that man has created for himself.  "Maya is the perceptive
> faculty of every Ego which considers itself a Unit, separate from and
> independent of the One Infinite and Eternal Sat or 'be-ness'," (SD I 329)
> The "eternal pilgrim" must therefore mount higher, and flee from the plane
> of self-consciousness it has struggled so hard to reach."    WQJ  Art I
> p. 29
> ". man's spirit while not individual per se, yet preserves its distinct
> individuality in Paranirvana, owing to the accumulation in it of the
> aggregates, or skandhas that have survived after each death, from the
> highest faculties of the Manas. 
> The most spiritual--i.e., the highest and divinest aspirations of every
> personality follow Buddhi and the Seventh Principle into Devachan (Swarga)
> after the death of the Monad...the individuality of the
> preserved to the end of the great cycle (Maha-Manwantara) when each Ego
> enters Paranirvana, or is merged in Parabrahm...however long the "night of
> Brahma" or even the Universal Pralaya...yet, when it ends, the same
> individual Divine Monad resumes its majestic path of evolution, though on a
> higher, hundredfold perfected and more pure chain of earths (266) than
> before, and brings with it all the essence of compound spiritualities from
> its previous countless rebirths."    HPB ARTICLES  III  265-6
> "... SPIRITUAL SOUL OR BUDDHI, in close union with Manas, the
> mind-principle, without which it is no Ego at all, but only the Atmic
> Vehicle. (passive agent)..."Buddhi becomes conscious by the accretions it
> gets from Manas after every new incarnation an death of man."    (SD I 244)
> [see HPB Art. III, 265 ]    Key p. 176
> "BUDDHI...The faculty of cognizing the channel through which divine
> knowledge reaches the Ego, the discernment of good and evil, "divine
> consciousness,"  "Spiritual Soul,"  the vehicle of Atma."  SD I xix
> [see also SD I 17 119, 244, 570, 453;  Key 175-6]    
> "OUR CONSCIOUSNESS IS ONE AND NOT MANY, nor different from other
> consciousness.  It is not waking consciousness, sleeping consciousness, or
> any other but consciousness itself... the consciousness of each person is
> the Witness or Spectator of the actions and experiences of every state we
> are in or pass through.  It therefore follows that the waking condition of
> the mind is not separate consciousness. 
> The one consciousness pierces up and down through all the states or planes
> of Being, and serves to uphold the memory...of each state's experiences."
> Gita Notes, p. 98-9
> ----------------------------------------
> The "opposed thumb" is a phenomenon of the mental idea of holding and
> manipulating; and to this a "purpose" has to be identified at the root of
> this or any action.  The quality of any "purpose" would depend on whether it
> The MIND coupled with our Kamic (desires and passions) nature makes this
> possible.  [The "animals" have the faculty, at their stage of progress /
> evolution, of "instinct" but not of that continued identity we call mind (or
> MANAS). [It is the MANAS that reincarnates.  -- see KEY TO THEOSOPHY (HPB),
> some of the advanced individual animal MONADS, HPB states, had reached the
> stage where MANAS could be lit up. 
> The PURPOSE of such (or of any human action adds the MORAL FACTOR.  Mankind
> as a whole is in the stage / plane of MIND DEVELOPMENT --  see PATANJALI'S
> YOGA SUTRAS.  It is individualized.  See tables of "human principles" in KEY
> TO THEOSOPHY (HPB) at pp. 91-2, 135-6, 195-6 and the Intervening
> explanations of the entire process and purpose of  evolution -- where the
> '"PHYSICAL" is shown  to be powered by the karmic motives and our present
> choices / will.  These are resident and dominant in the principles of Kama
> and Mind  (Kama and Manas).
> The "moral factor is divisible into the "virtues"  which are dual: SELFISH
> and UNSELFISH, and these distinguish BROTHERHOOD and care for others, or the
> reverse. This in turn invokes not only the monadic, individual KARMA, but
> affects the whole Universe  (composed of  innumerable sensitive "life-atoms"
> or MONADS. 
> We are never "alone."  [All our personal thoughts, feelings and acts are
> indelibly recorded by the Lipika on the tablets of the Akasa.] But we are
> surrounded with innumerable living MONADS -- each at their own stage of
> self-development and progress, and all advance (each is affected by other
> MONADS) individually towards the common central and ultimate Goal: Supreme
> PERFECTION in Wisdom and "wise action." (see BHAGAVAD GITA  (Krishna)  for a
> treatise on this.)
> Best wishes
> Dallas
> -----------------------------
> -----Original Message-----
> From: Scribe
> Sent: Tuesday, August 15, 2006 7:28 PM
> Subject: Re: Difference between humans and animals?
> Leonardo,
> Thanks so much, that was just great, just the kind of information I wanted.
> And in addition you also hit the nail on the head with problems the ID ers
> have with any sort of "proof" that would satisfy their critics.
> Again, "right on"--
> Best Regards,
> Don Ridgway
> "scribe"

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