From AnandGholap@AnandGholap.org Mon Nov 01 02:39:13 2004 Return-Path: X-Sender: AnandGholap@AnandGholap.org X-Apparently-To: theos-talk@yahoogroups.com Received: (qmail 22448 invoked from network); 1 Nov 2004 10:39:12 -0000 Received: from unknown (66.218.66.166) by m3.grp.scd.yahoo.com with QMQP; 1 Nov 2004 10:39:12 -0000 Received: from unknown (HELO n22a.bulk.scd.yahoo.com) (66.94.237.51) by mta5.grp.scd.yahoo.com with SMTP; 1 Nov 2004 10:39:12 -0000 Received: from [66.218.69.1] by n22.bulk.scd.yahoo.com with NNFMP; 01 Nov 2004 10:37:19 -0000 Received: from [66.218.67.150] by mailer1.bulk.scd.yahoo.com with NNFMP; 01 Nov 2004 10:37:19 -0000 Date: Mon, 01 Nov 2004 10:37:10 -0000 To: theos-talk@yahoogroups.com Message-ID: In-Reply-To: <001e01c4bf98$6a9e25e0$0301010a@versus> User-Agent: eGroups-EW/0.82 MIME-Version: 1.0 Content-Type: text/plain; charset=ISO-8859-1 Content-Transfer-Encoding: quoted-printable Content-Length: 2561 X-Mailer: Yahoo Groups Message Poster X-Yahoo-Newman-Property: groups-compose X-eGroups-Remote-IP: 66.94.237.51 From: "Anand Gholap" X-Originating-IP: 202.54.51.5 Subject: Re: the most important books on theosophy X-Yahoo-Group-Post: member; u=187713566 X-Yahoo-Profile: anand_gholap_1 Khrishtar, Everybody has his own opinion about which books to read first, which=20 are easier to understand. You need not force your opinion on me. You=20 are free to read HPB, Judge whoever you like.=20 Secondly you again asked same question about message I did not post=20 to any group i.e. about " many errors " Regards. Anand Gholap --- In theos-talk@yahoogroups.com, "krishtar" wrote: > Dear Anand >=20 > You did a great work over there, very important theosophical books=20 well arranged and avaiable online in your site.Congratulations. > Most of it I have in paper format too. > One remarkable detail is that you labeled the books as " the most=20 important Books in theosophy with recommended sequence of reading "=20=20 and there is no signal of any Blavastky and W Q Judge books. > So let me offer you a questioning:=20 > Why do you try to diminish the importance of these authors? > First you claim the HPB=B4s " many errors ",second a sequence with no=20 books from her pen. >=20 >=20 > Krishtar >=20 >=20 > PS. > Morten=B4s suggestions on addictional books are great and I agree=20 with it. >=20 >=20 > ----- Original Message -----=20 > From: Anand Gholap=20 > To: theos-talk@yahoogroups.com=20 > Sent: Sunday, October 31, 2004 4:51 PM > Subject: Theos-World Questions on Theosophy and related issues >=20 >=20 >=20 > All Members, >=20 > I received number of questions related to Theosopy and the TS. It=20 is perfectly normal and good to have questions because Theosophist=20 and future disciple must be intelligent and knowledgeable. He must=20 have wide and deep knowledge of laws of Nature.=20 >=20 > Theosophy is a vast subject and to understand it one will require=20 extensive reading of RIGHT books. I find that members read many books=20 but they don't read RIGHT books. So I have uploaded most important=20 books at www.AnandGholap.net As you read those you will get answers=20 to your questions. Mr. Leadbeater and Mrs. Besant have written in=20 detail on very large number of topics which gives answers to most of=20=20 the questions which members have. If you refuse to read those books=20 because somebody impressed on your mind that they were bad, then it=20 is not possible for me to help you in getting answers to your=20 questions.=20 >=20 > I hope you read without prejudice their books. That is the only=20 best advice I can give. >=20 > Best wishes. >=20 > Anand Gholap >=20 >=20=20=20=20 >=20 >=20 > [Non-text portions of this message have been removed] >=20 >=20 >=20 >=20=20=20=20 > Yahoo! Groups Links >=20 >=20 >=20 >=20=20=20=20 >=20 >=20 >=20 >=20 >=20 > [Non-text portions of this message have been removed] From AnandGholap@AnandGholap.org Mon Nov 01 02:58:20 2004 Return-Path: X-Sender: AnandGholap@AnandGholap.org X-Apparently-To: theos-talk@yahoogroups.com Received: (qmail 72794 invoked from network); 1 Nov 2004 10:58:19 -0000 Received: from unknown (66.218.66.167) by m21.grp.scd.yahoo.com with QMQP; 1 Nov 2004 10:58:19 -0000 Received: from unknown (HELO n21a.bulk.scd.yahoo.com) (66.94.237.50) by mta6.grp.scd.yahoo.com with SMTP; 1 Nov 2004 10:58:19 -0000 Received: from [66.218.66.59] by n21.bulk.scd.yahoo.com with NNFMP; 01 Nov 2004 10:56:12 -0000 Received: from [66.218.67.164] by mailer8.bulk.scd.yahoo.com with NNFMP; 01 Nov 2004 10:56:12 -0000 Date: Mon, 01 Nov 2004 10:56:12 -0000 To: theos-talk@yahoogroups.com Message-ID: User-Agent: eGroups-EW/0.82 MIME-Version: 1.0 Content-Type: text/plain; charset=ISO-8859-1 Content-Length: 185 X-Mailer: Yahoo Groups Message Poster X-Yahoo-Newman-Property: groups-compose X-eGroups-Remote-IP: 66.94.237.50 From: "Anand Gholap" X-Originating-IP: 202.54.51.5 Subject: Why are you asking me, Daniel ? X-Yahoo-Group-Post: member; u=187713566 X-Yahoo-Profile: anand_gholap_1 I have not sent any message to any group about HPB, Secrete Doctrine, mistakes etc. It is ridiculous that Daniel is asking me about things I did not post to any group. Anand Gholap From AnandGholap@AnandGholap.org Mon Nov 01 03:07:02 2004 Return-Path: X-Sender: AnandGholap@AnandGholap.org X-Apparently-To: theos-talk@yahoogroups.com Received: (qmail 83471 invoked from network); 1 Nov 2004 11:07:01 -0000 Received: from unknown (66.218.66.167) by m25.grp.scd.yahoo.com with QMQP; 1 Nov 2004 11:07:01 -0000 Received: from unknown (HELO n14a.bulk.scd.yahoo.com) (66.94.237.28) by mta6.grp.scd.yahoo.com with SMTP; 1 Nov 2004 11:07:01 -0000 Received: from [66.218.69.6] by n14.bulk.scd.yahoo.com with NNFMP; 01 Nov 2004 11:06:56 -0000 Received: from [66.218.66.143] by mailer6.bulk.scd.yahoo.com with NNFMP; 01 Nov 2004 11:06:56 -0000 Date: Mon, 01 Nov 2004 11:06:54 -0000 To: theos-talk@yahoogroups.com Message-ID: User-Agent: eGroups-EW/0.82 MIME-Version: 1.0 Content-Type: text/plain; charset=ISO-8859-1 Content-Length: 284 X-Mailer: Yahoo Groups Message Poster X-Yahoo-Newman-Property: groups-compose X-eGroups-Remote-IP: 66.94.237.28 From: "Anand Gholap" X-Originating-IP: 202.54.51.5 Subject: HPB's works X-Yahoo-Group-Post: member; u=187713566 X-Yahoo-Profile: anand_gholap_1 As you all know, HPB's most of the writing is available on other web- sites. So it would be duplication of work if I again upload it. My efforts are to get online what is not already there. Still as some have suggested I will be adding some books by HPB. Best regards. Anand Gholap From krishtar_a@brturbo.com Mon Nov 01 03:29:38 2004 Return-Path: X-Sender: krishtar_a@brturbo.com X-Apparently-To: theos-talk@yahoogroups.com Received: (qmail 3860 invoked from network); 1 Nov 2004 11:29:37 -0000 Received: from unknown (66.218.66.217) by m16.grp.scd.yahoo.com with QMQP; 1 Nov 2004 11:29:37 -0000 Received: from unknown (HELO smtp4.brturbo.com) (200.199.201.180) by mta2.grp.scd.yahoo.com with SMTP; 1 Nov 2004 11:29:36 -0000 Received: from versus (unknown [200.138.238.97]) by smtp4.brturbo.com (Postfix) with SMTP id F307833EAC for ; Mon, 1 Nov 2004 09:29:33 -0200 (BRST) Message-ID: <001a01c4bffd$1a0ce3e0$0301010a@versus> To: References: Date: Mon, 1 Nov 2004 08:25:25 -0200 MIME-Version: 1.0 X-Priority: 3 X-MSMail-Priority: Normal X-Mailer: Microsoft Outlook Express 6.00.2800.1106 X-MimeOLE: Produced By Microsoft MimeOLE V6.00.2800.1106 X-eGroups-Remote-IP: 200.199.201.180 From: "krishtar" Subject: the less important books in theos X-Yahoo-Group-Post: member; u=162542652 X-Yahoo-Profile: krishtar_a Content-Type: text/plain; charset=ISO-8859-1 Content-Transfer-Encoding: quoted-printable Anand I am not expressing my opinion, but a common sense on the idea of what Theo= sophy is. I once met a pal in another list who claimed to be a theosophist since very= young and when I asked him if he had ever read a certain part on the book = of MH to AP Sinnet he said that he didn=B4t belive neither in reincarnation= , nor in the existence of the Masters who wrote the SD and also thought th= at vHPB was a trickster.So, friend, up to now I don=B4t know what theosoph= y for him was. My sorrow on you is that I had a different idea about you and when I saw th= e site at one part of me felt glad - because some student became avaiable = on line some books considered important in the history of theosophy - and a= nother side got very sad because the site is not on Theosophy but represent= s a limited opinion of someone on a wisdom-religion thet concentrates a suc= h wide scope. I am not forcing anyone to believe in anything but you are wrong Anand, bec= ause you are one step of producing an anti-blavatskian opinion site as soon= as you find other people who have a limited vision like you have. All this just because you find root works such as Mahatma Letters and SD to= o difficult to read? Alright. You are studying a very complex matter by the pen of students not from thei= r teachers, but the choice is yours and there is nothing I can do about it,= other than to express my sincere view. =20 I am very sorry. Krishtar ----- Original Message -----=20 From: Anand Gholap=20 To: theos-talk@yahoogroups.com=20 Sent: Monday, November 01, 2004 8:37 AM Subject: Theos-World Re: the most important books on theosophy Khrishtar, Everybody has his own opinion about which books to read first, which=20 are easier to understand. You need not force your opinion on me. You=20 are free to read HPB, Judge whoever you like.=20 Secondly you again asked same question about message I did not post=20 to any group i.e. about " many errors " Regards. Anand Gholap --- In theos-talk@yahoogroups.com, "krishtar" wrote: > Dear Anand >=20 > You did a great work over there, very important theosophical books=20 well arranged and avaiable online in your site.Congratulations. > Most of it I have in paper format too. > One remarkable detail is that you labeled the books as " the most=20 important Books in theosophy with recommended sequence of reading "=20=20 and there is no signal of any Blavastky and W Q Judge books. > So let me offer you a questioning:=20 > Why do you try to diminish the importance of these authors? > First you claim the HPB=B4s " many errors ",second a sequence with no=20 books from her pen. >=20 >=20 > Krishtar >=20 >=20 > PS. > Morten=B4s suggestions on addictional books are great and I agree=20 with it. >=20 >=20 > ----- Original Message -----=20 > From: Anand Gholap=20 > To: theos-talk@yahoogroups.com=20 > Sent: Sunday, October 31, 2004 4:51 PM > Subject: Theos-World Questions on Theosophy and related issues >=20 >=20 >=20 > All Members, >=20 > I received number of questions related to Theosopy and the TS. It=20 is perfectly normal and good to have questions because Theosophist=20 and future disciple must be intelligent and knowledgeable. He must=20 have wide and deep knowledge of laws of Nature.=20 >=20 > Theosophy is a vast subject and to understand it one will require=20 extensive reading of RIGHT books. I find that members read many books=20 but they don't read RIGHT books. So I have uploaded most important=20 books at www.AnandGholap.net As you read those you will get answers=20 to your questions. Mr. Leadbeater and Mrs. Besant have written in=20 detail on very large number of topics which gives answers to most of=20=20 the questions which members have. If you refuse to read those books=20 because somebody impressed on your mind that they were bad, then it=20 is not possible for me to help you in getting answers to your=20 questions.=20 >=20 > I hope you read without prejudice their books. That is the only=20 best advice I can give. >=20 > Best wishes. >=20 > Anand Gholap >=20 >=20=20=20=20 >=20 >=20 > [Non-text portions of this message have been removed] >=20 >=20 >=20 >=20=20=20=20 > Yahoo! Groups Links >=20 >=20 >=20 >=20=20=20=20 >=20 >=20 >=20 >=20 >=20 > [Non-text portions of this message have been removed] =20=20=20 Yahoo! Groups Links =20=20=20 [Non-text portions of this message have been removed] From AnandGholap@AnandGholap.org Mon Nov 01 03:39:52 2004 Return-Path: X-Sender: AnandGholap@AnandGholap.org X-Apparently-To: theos-talk@yahoogroups.com Received: (qmail 46757 invoked from network); 1 Nov 2004 11:39:51 -0000 Received: from unknown (66.218.66.166) by m17.grp.scd.yahoo.com with QMQP; 1 Nov 2004 11:39:51 -0000 Received: from unknown (HELO n16a.bulk.scd.yahoo.com) (66.94.237.45) by mta5.grp.scd.yahoo.com with SMTP; 1 Nov 2004 11:39:51 -0000 Received: from [66.218.69.5] by n16.bulk.scd.yahoo.com with NNFMP; 01 Nov 2004 11:39:23 -0000 Received: from [66.218.67.157] by mailer5.bulk.scd.yahoo.com with NNFMP; 01 Nov 2004 11:39:23 -0000 Date: Mon, 01 Nov 2004 11:39:22 -0000 To: theos-talk@yahoogroups.com Message-ID: User-Agent: eGroups-EW/0.82 MIME-Version: 1.0 Content-Type: text/plain; charset=ISO-8859-1 Content-Length: 256 X-Mailer: Yahoo Groups Message Poster X-Yahoo-Newman-Property: groups-compose X-eGroups-Remote-IP: 66.94.237.45 From: "Anand Gholap" X-Originating-IP: 202.54.51.5 Subject: Blavatsky's books added in reading list X-Yahoo-Group-Post: member; u=187713566 X-Yahoo-Profile: anand_gholap_1 H.P. Blavatsky's books are available on many sites. It would have become repetition of same work, had I uploaded same books. Still I have added Secrete Doctrine, Key to Theosophy in recommended reading list and some articles. Best regards. Anand Gholap From krishtar_a@brturbo.com Mon Nov 01 03:48:40 2004 Return-Path: X-Sender: krishtar_a@brturbo.com X-Apparently-To: theos-talk@yahoogroups.com Received: (qmail 17665 invoked from network); 1 Nov 2004 11:48:39 -0000 Received: from unknown (66.218.66.166) by m8.grp.scd.yahoo.com with QMQP; 1 Nov 2004 11:48:39 -0000 Received: from unknown (HELO smtp3.brturbo.com) (200.199.201.164) by mta5.grp.scd.yahoo.com with SMTP; 1 Nov 2004 11:48:39 -0000 Received: from versus (unknown [200.138.238.97]) by smtp3.brturbo.com (Postfix) with SMTP id D15C233ECA for ; Mon, 1 Nov 2004 09:47:35 -0200 (BRST) Message-ID: <003201c4bfff$9eecc7e0$0301010a@versus> To: References: Date: Mon, 1 Nov 2004 08:43:27 -0200 MIME-Version: 1.0 X-Priority: 3 X-MSMail-Priority: Normal X-Mailer: Microsoft Outlook Express 6.00.2800.1106 X-MimeOLE: Produced By Microsoft MimeOLE V6.00.2800.1106 X-eGroups-Remote-IP: 200.199.201.164 From: "krishtar" Subject: Re: Theos-World Anand verus Koot Hoomi on Blavatsky's SECRET DOCTRINE?? X-Yahoo-Group-Post: member; u=162542652 X-Yahoo-Profile: krishtar_a Content-Type: text/plain; charset=ISO-8859-1 Content-Transfer-Encoding: quoted-printable Daniel Hello. Where did you take that Ananda Gholap=B4s extract? I can seldon stop for a writing but that message on that subject about HPB= =B4s mistakes really drove me mad. I feel an unexplicable strong sorrow when I find someone who acts like an e= nemy agaisnt HPB=B4s works. Are you sure that it was Anand G. who posted it? If positive, the quote you put in the post can only reach Ananda=B4s heart = if he=B4d be a believer of the importance of the Masters.=20 Krishtar =20 ----- Original Message -----=20 From: Daniel H. Caldwell=20 To: theos-talk@yahoogroups.com=20 Sent: Monday, November 01, 2004 1:38 AM Subject: Theos-World Anand verus Koot Hoomi on Blavatsky's SECRET DOCTRIN= E?? Anand verus Koot Hoomi=20 on Blavatsky's SECRET DOCTRINE?? Anand made a sweeping statement that=20 Madame Blavatsky's "writing has many mistakes to the extent that it is not possible to=20 recommend for reading even a single book by her." Not a single book....so even Anand would not=20 recommend Blavatsky's THE SECRET DOCTRINE. Compare his estimation with that of Master Koot Hoomi: "I have also noted, your thoughts about the=20 'Secret Doctrine.' Be assured that what she=20 [HPB] has not annotated from scientific and=20 other works, we have given or suggested to her.=20 Every mistake or erroneous notion, corrected=20 and explained by her from the works of other=20 theosophists was corrected by me, or under=20 my instruction. It is a more valuable work than its predecessor, an=20 epitome of occult truths that will make it a source of information=20 and instruction for the earnest student for long years to=20 come. . . ." Letters from the Masters of the Wisdom, Series I, p. 47=20 Daniel =20=20=20 Yahoo! Groups Links =20=20=20 [Non-text portions of this message have been removed] From AnandGholap@AnandGholap.org Mon Nov 01 04:39:29 2004 Return-Path: X-Sender: AnandGholap@AnandGholap.org X-Apparently-To: theos-talk@yahoogroups.com Received: (qmail 72580 invoked from network); 1 Nov 2004 12:39:28 -0000 Received: from unknown (66.218.66.166) by m25.grp.scd.yahoo.com with QMQP; 1 Nov 2004 12:39:28 -0000 Received: from unknown (HELO n19a.bulk.scd.yahoo.com) (66.94.237.48) by mta5.grp.scd.yahoo.com with SMTP; 1 Nov 2004 12:39:28 -0000 Received: from [66.218.69.2] by n19.bulk.scd.yahoo.com with NNFMP; 01 Nov 2004 12:37:14 -0000 Received: from [66.218.67.144] by mailer2.bulk.scd.yahoo.com with NNFMP; 01 Nov 2004 12:37:14 -0000 Date: Mon, 01 Nov 2004 12:37:13 -0000 To: theos-talk@yahoogroups.com Message-ID: User-Agent: eGroups-EW/0.82 MIME-Version: 1.0 Content-Type: text/plain; charset=ISO-8859-1 Content-Transfer-Encoding: quoted-printable Content-Length: 8090 X-Mailer: Yahoo Groups Message Poster X-Yahoo-Newman-Property: groups-compose X-eGroups-Remote-IP: 66.94.237.48 From: "Anand Gholap" X-Originating-IP: 202.54.51.5 Subject: HIGHER CONSCIOUSNESS X-Yahoo-Group-Post: member; u=187713566 X-Yahoo-Profile: anand_gholap_1 Following passages are taken from the book Monad. Fraternally, Anand Gholap =20 46. = =20 STUDENTS who have not yet experienced the buddhic consciousness -=20 consciousness in the intui=ADtional world - frequently ask us to=20 describe it. Efforts have been made in this direction, and many=20 references to this consciousness and its character=ADistics are to be=20 found scattered through our literature; yet the seeker after=20 knowledge finds these unsatisfactory, and we cannot wonder at it. 47. The=20 truth is that all description is necessarily and essentially=20 defective; it is impossible in physical words to give more than the=20 merest hint of what this higher consciousness is, for the physical=20 brain is incapable of grasping the reality. Those who have read Mr.=20 Hinton's remarkable books on the fourth dimension will remember how=20 he tries to explain to us our own limitations with regard to higher=20 dimensions, by picturing for us with much careful detail the position=20 of an entity whose senses could work in two dimensions only. He=20 proves that to such a being the simplest actions of our world must be=20 incomprehensible. A creature who has no sense of what we call depth=20 or thickness could never see any terrestrial object as it really is;=20 he could observe only a section of it, and would therefore obtain=20 absolutely wrong impressions about even the commonest objects of=20 everyday life, while our powers of motion and of action would be=20 utterly incomprehensible to him. 48. The=20 difficulties which we encounter in trying to understand the phenomena=20 even of the astral world are precisely similar to those which Mr.=20 Hinton supposes to be experienced by his two-dimensional entity; but=20 when we try to raise our thoughts to the intuitional world we have to=20 face a state of existence which is lived in no less than six=20 dimensions, if we are to continue at that level to employ the same=20 nomenclature. So I fear we must admit from the outset that any=20 attempt to comprehend this higher consciousness is foredoomed to=20 failure; yet, as is but natural, the desire to try again and again to=20 grasp something of it arises perennially in the mind of the student.=20 I do not venture to think that I can say anything to satisfy this=20 craving; the utmost that one can hope is to suggest a few new=20 considerations, and perhaps to approach the subject from a some=ADwhat=20 different point of view. 49. The=20 Monad in its own world is practically with=ADout limitations, at least=20 as far as our solar system is concerned. But at every stage of its=20 descent into matter it not only veils itself more and more deeply in=20 illusion, but it actually loses its powers. If in the beginning of=20 its evolution it may be supposed to be able to move and to see in an=20 infinite number of these directions in space which we call=20 dimensions, at each downward step it cuts off one of these, until for=20 the consciousness of the physical brain only three of them are left.=20 It will thus be seen that by this involution into matter we are cut=20 off from the knowledge of all but a minute part of the worlds which=20 surround us; and furthermore, even what is left to us is but=20 imperfectly seen. Let us make an effort to realise what the higher=20 consciousness may be by gradually supposing away some of our limita=AD tions; and although we are labouring under them even while we are=20 thus supposing, the effort may possibly suggest to us some faint=20 adumbration of the reality. 50. Let=20 us begin with the physical world. The first thing that strikes us is=20 that our consciousness, even of that world, is curiously imperfect.=20 The student need feel no surprise at this, for he knows that we are=20 at present only just beyond the middle of the fourth round, and that=20 the perfection of conscious=ADness of any plane will not be attained by=20 normal humanity until the seventh round. The truth is that our whole=20 life is imprisoned within limitations which we do not realise only=20 because we have always endured them, and because the ordinary man has=20 no conception of a condition in which they do not exist. Let us take=20 three examples; let us see how we are limited in our senses, our=20 powers and our intellect respectively. 51. = =20 First, as to our senses. Let us take the sense of sight for an=20 example, and see how remarkably imperfect it is. Our physical world=20 consists of seven sub-planes or degrees of density of matter, but our=20 sight enables us to perceive only two of these with anything=20 approaching perfection. We can usually see solid matter, if it is not=20 too finely sub=ADdivided; we can see a liquid that is not absolutely=20 clear; but we cannot see gaseous matter at all under ordinary=20 conditions, except in the rare instances in which it has an=20 especially brilliant colour (as in the case of chlorine) or when it=20 happens to be dense, to be much compressed, and to be moving in a=20 parti=ADcular way - as in the case of the air which may sometimes be=20 seen rising from a heated road. Of the four etheric subdivisions of=20 physical matter we remain absolutely unconscious so far as sight is=20 concerned, although it is by means of the vibration of some of these=20 ethers that what we call light is conveyed to the eye. 52. Let=20 us then commence the imaginary process of removing our limitations by=20 considering what would be the effect if we really possessed fully the=20 sight of the physical world. I am not taking into con=ADsideration the=20 possibility of any increase in the power of our sight, though no=20 doubt that also will come in due course, so that we shall be able so=20 to alter the focus of the eye as to make it practically a telescope=20 or a microscope at will. I am think=ADing for the moment only of the=20 additional objects that would come into our view if our sight were=20 perfected. 53. = =20 Nothing would any longer be opaque to us, so that we could see=20 through a wall almost as though it were not there, and could examine=20 the contents of a closed room or of a locked box with the greatest=20 ease. I do not mean that by etheric sight a man could see through a=20 mountain, or look straight through the earth to the other side of it;=20 but he could see a good way into the rock, and he could see down to a=20 considerable depth in the earth, much as we can now see through many=20 feet of water to the bottom of a clear pool. 54. One=20 can readily see a score of ways in which the possession of such a=20 faculty would be practically valuable, and it would manifestly add to=20 our know=ADledge in many directions. All surgical work could be=20 performed with an ease and certainty of which at present we have no=20 conception, and there would be fewer cases of inaccurate diagnosis.=20 We could see the etheric bodies of our friends, and so we should be=20 able to indicate unfailingly the source and cause of any nervous=20 affection. A whole fresh world would come under the observation of=20 the chemist, for he would then be able to deal with ethers as he now=20 deals with gases. Our sight would instantly inform us as to the=20 healthiness or other=ADwise of our surroundings, just as even now our=20 noses warn us of the presence of certain forms of putrefaction. We=20 could see at once when we were in the presence of undesirable germs=20 or impurities of any kind, and could take our precau=ADtions=20 accordingly. We could study the great hosts of the fairies, of the=20 gnomes and the water-spirits, as readily as now we can study natural=20 history or entomology; the world would be far fuller and far more=20 interesting with even this slight augmentation of our sense. From christinaleestemaker@yahoo.com Mon Nov 01 06:36:48 2004 Return-Path: X-Sender: christinaleestemaker@yahoo.com X-Apparently-To: theos-talk@yahoogroups.com Received: (qmail 27385 invoked from network); 1 Nov 2004 14:36:46 -0000 Received: from unknown (66.218.66.167) by m3.grp.scd.yahoo.com with QMQP; 1 Nov 2004 14:36:46 -0000 Received: from unknown (HELO n1a.bulk.scd.yahoo.com) (66.94.237.35) by mta6.grp.scd.yahoo.com with SMTP; 1 Nov 2004 14:36:46 -0000 Received: from [66.218.66.58] by n1.bulk.scd.yahoo.com with NNFMP; 01 Nov 2004 14:36:02 -0000 Received: from [66.218.67.176] by mailer7.bulk.scd.yahoo.com with NNFMP; 01 Nov 2004 14:36:02 -0000 Date: Mon, 01 Nov 2004 14:35:57 -0000 To: theos-talk@yahoogroups.com Message-ID: In-Reply-To: User-Agent: eGroups-EW/0.82 MIME-Version: 1.0 Content-Type: text/plain; charset=ISO-8859-1 Content-Transfer-Encoding: quoted-printable Content-Length: 47909 X-Mailer: Yahoo Groups Message Poster X-Yahoo-Newman-Property: groups-compose X-eGroups-Remote-IP: 66.94.237.35 From: "christinaleestemaker" X-Originating-IP: 83.82.5.119 Subject: Re: HIGHER CONSCIOUSNESS X-Yahoo-Group-Post: member; u=162317756 X-Yahoo-Profile: christinaleestemaker --- In theos-talk@yahoogroups.com, "Anand Gholap" =20 wrote: Hallo Anand; from which book do you have that????? It can be confused if you mention higher consciousness, while you=20 mean the Intuitive Buddhic consciousness. By the way it is a higher than our mental plan, but in the=20 theosophical way we know the plans from fysical-, astral-,=20 lower&higher mental-Buddhic- Atmic- Anapudaka- and final Adi level. Leadbeater writes on this in his book the Monad chapterIII The Buddhic consciousness: The full development of the buddhic vehicle is for most of us still=20 remote, for it belongs to the stage of the fourth or Arhat=20 Initiation, but it is perhaps not entirely impossible for those who=20 are as yet far from that level to gain some touch of that higher type=20 of consciousness in quite another way. from the book The monad by the Theosophical publishing house 1920. There is an article of him on www.theosophique.ca/monad.htm published by the theosophist febr 1913. and another vision by the liberal catholic church which follows here: Monad, The by Archbishop Charles W. Leadbeater (1847 - 1934) Published in 1913 =20 Liberal Catholic Church Mysticism Theosophy=20 The information given in Theosophical literature on the subject of=20 the Monad is necessarily scanty. We are not at present in a position=20 of supplement it to any great extent; but a statement of the case, as=20 far as it is at present comprehended among us, may save students some=20 misapprehensions, such as are often manifested in the questions sent=20 in to us.=20 That many misconceptions should exist on such a subject is=20 inevitable, because we are trying to understand with the physical=20 brain what can by no possibility be expressed in terms intelligible=20 to that brain. The Monad inhabits the second plane of our set of=20 planes - that which used sometimes to be called the paranirvanic or=20 the anupadaka. It is not easy to attach in the mind any definite=20 meaning to the word plane or world at such an altitude as this,=20 because any attempt even to symbolise the relation of planes or=20 worlds to one another demands a stupendous effort of the imagination=20 in a direction with which we are wholly unfamiliar.=20 Let us try to imagine what the consciousness of the Divine must be -=20 the consciousness of the Solar Deity altogether outside any of the=20 worlds or planes or levels which we ever conceived. We can only=20 vaguely think of some sort of transcendent Consciousness for which=20 space no longer exists, to which everything (at least in the Solar=20 System) is simultaneously present, not only in its actual condition,=20 but at every stage of its evolution from beginning to end. We must=20 think of that Consciousness as creating for Its use these worlds of=20 various types of matter, and then we must think of that Divine=20 Consciousness voluntarily veiling Itself within that matter, and=20 thereby greatly limiting Itself. By taking upon Itself a garment of=20 the matter of even the highest of these worlds, It has clearly=20 already imposed upon Itself a certain limitation; and, equally=20 clearly, each additional garment assumed as It involves Itself more=20 and more deeply in matter, must increase the limitation.=20 One way of attempting to symbolise this which has been found helpful=20 is to try to think of it in connection with what we call dimensions=20 of space. If we may suppose an infinite number of these dimensions,=20 it may be suggested that each descent from a higher level to a lower=20 level removes the consciousness of one of these dimensions, until,=20 when we reach the mental plane or world, the power of observing but=20 five of them is left to us. The descent to the astral level takes=20 away one more, and the further descent to the physical level leaves=20 us with the three which are familiar to us. In order even to get an=20 idea of what this loss of additional dimensions means, we have to=20 suppose the existence of a creature whose senses are capable of=20 comprehending only two dimensions, and then to imagine in what=20 respect the consciousness of that creature would differ from ours,=20 and thus try to obtain an idea of what it would mean to lose a=20 dimension from our consciousness. Such an exercise of the imagination=20 will speedily convince us that the two-dimensional creature could=20 never obtain any adequate conception of our life at all; he could be=20 conscious of it only in sections, and his idea of even those sections=20 must be entirely misleading. This enables us to see how inadequate=20 must be our conception even of the plane or world next above us; and=20 we at once see the hopelessness of expecting fully to understand the=20 Monad, which is raised by many of these planes or worlds above the=20 point from which we are trying to regard it.=20 It may help us if we recall to our minds the method in which the=20 Deity originally built these planes. We speak with all reverence in=20 regard to His method, realising fully that we can at most comprehend=20 only the minutest fragment of His work, and that even that fragment=20 is seen by us from below, while He looks upon it from above. Yet we=20 are justified in saying that He sends forth from Himself a wave of=20 power of influence of some sort, which moulds the primeval pre- existent matter into certain forms to which we give the name of=20 atoms.=20 Into that world or plane or level, so made, comes a second life-wave=20 of divine energy, and to it those atoms already existing are=20 objective, outside of itself, and it builds them into forms which it=20 inhabits. Meantime the first down-flowing wave comes yet again,=20 sweeping through that newly-formed plane or level, and makes yet=20 another, lower, plane with atoms a little larger and matter therefore=20 a little denser - even though its density may as yet be far rarer=20 than our finest conception of matter. Then into that second world=20 comes the second outflowing, and again in that finds matter which to=20 it is objective, and builds of that its forms. And so this process is=20 repeated and the matter grows denser and denser with each world,=20 until at last we reach this physical level; but it will help us if we=20 bear in mind that at each of these levels the ensouling life of the=20 second outpouring finds matter already vivified by the first=20 outpouring, which it regards as objective, of which it builds the=20 forms which it inhabits.=20 This process of ensouling forms built out of already vivified matter=20 is continued all through the mineral, vegetable and animal kingdoms,=20 but when we come to the moment of individualisation which divides the=20 highest animal manifestation from the lowest human, a curious change=20 takes place; that which has hitherto been the ensouling life becomes=20 itself in turn the ensouled, for it builds itself into a form into=20 which the ego enters, of which he takes possession. He absorbs into=20 himself all the experiences which the matter of his causal body has=20 had, so that nothing whatever is lost, and he carries these on with=20 him through the ages of his existence. He continues the process of=20 forming bodies on lower planes out of material ensouled by the first=20 outpouring from the Third Aspect of the Deity; but he finally reaches=20 a level in evolution in which the causal body is the lowest that he=20 needs, and when this is attained we have the spectacle of the Monad,=20 which represents the third outpouring from the First Aspect of the=20 Deity, inhabiting a body composed of matter ensouled by the second=20 outpouring.=20 At a far later stage the earlier happening repeats itself once more,=20 and the ego, who has ensouled so many forms during the whole of a=20 chain-period, becomes himself the vehicle, and is ensouled in his=20 turn by the now fully active and awakened Monad. Yet here, as before,=20 nothing whatever is lost from the economy of nature. All the manifold=20 experiences of the ego, all the splendid qualities developed in him,=20 all these pass into the Monad himself and find there a vastly fuller=20 realisation than even the ego could have given them.=20 Of the condition of consciousness of the Solar Deity outside of the=20 planes of His system, we can form no true conception. He has been=20 spoken of as the Divine Fire; and if for a moment we adopt that time- honoured symbolism, we may imagine that Sparks from that Fire fall=20 into the matter of our planes - Sparks which are of the essence of=20 that Fire, but are yet in appearance temporarily separated from it.=20 The analogy cannot be pushed too far, because all sparks of which we=20 know anything are thrown out from their parent fire and gradually=20 fade and die; whereas these Sparks develop by slow evolution into=20 Flames, and return to the Parent Fire. This development and this=20 return are apparently the objects for which the Sparks come forth;=20 and the process of the development is that which we are at the=20 present moment concerned to try to understand.=20 It seems that the Spark as such cannot in its entirety veil itself=20 beyond a certain extent; it cannot descend beyond what we call the=20 second plane, and yet retain its unity. One difficulty with which we=20 are confronted in trying to form any ideas upon this matter is that,=20 as yet, none of us who investigate are able to raise our=20 consciousness to this second plane; in the nomenclature recently=20 adopted we give to it the name of Monadic because it is the home of=20 the Monad; but none of us have yet been able to realise that Monad in=20 his own habitation, but only to see him when he has descended one=20 stage to the plane or level or world below his own, in which he shows=20 himself as the triple Spirit, which in our earlier books we call the=20 Atma in man. Even already he is incomprehensible, for he has three=20 aspects which are quite distinct and apparently separate, and yet=20 they are all fundamentally one and the same.=20 It has been described in other books how one of these three aspects=20 (or it would be more correct to say the Monad in his first aspect)=20 cannot or does not descend below that spiritual level; while in his=20 second aspect he does descend into the matter of the next lower world=20 (the intuitional), and when that aspect has drawn round itself the=20 matter of that level we call it divine wisdom in man, or the=20 intuition. Meanwhile, the third aspect (or rather the Monad in his=20 third aspect) descends also to that intuitional plane and clothes=20 itself in its matter, and adopts a form to which as yet no name has=20 been attached in our literature; but it also moves forward or=20 downward one more stage, and clothes itself in the matter of the=20 higher mental world, and then we call it the intellect in man. When=20 that threefold manifestation on the three levels has thus developed=20 itself, and shows itself as Spirit, intuition and intellect, we give=20 to it the name of the ego, and that ego takes upon himself a vehicle=20 built of the matter of the higher mental plane, to which we give the=20 name of the causal body. This ego so functioning in his causal body=20 has often been called in our earlier literature the higher self, and=20 sometimes also the soul.=20 We see the ego then to be a manifestation of the Monad on the higher=20 mental plane; but we must understand that he is infinitely far from=20 being a perfect manifestation. Each descent from plane to plane means=20 much more than a mere veiling of the Spirit; it means also an actual=20 diminution in the amount of Spirit expressed. To use terms denoting=20 quantity in speaking of such matters is entirely incorrect and=20 misleading; yet if an attempt is to be made to express these higher=20 matters in human words at all, these incongruities cannot be wholly=20 avoided; and the nearest that we can come, in the physical brain, to=20 a conception of what happens when the Monad involves himself in=20 matter of the spiritual plane, is to say that only part of him can=20 possibly be shown there, and that even that part must be shown in=20 three separate aspects, instead of in the glorious totality which he=20 really is in his own world. So when the second aspect of the triple=20 Spirit comes down a stage and manifests as intuition, it is not the=20 whole of that aspect which so manifests, but only a fraction of it.=20 And so when the third aspect descends two planes and manifests itself=20 as intellect, it is only a fraction of a fraction of what the=20 intellect-aspect of the Monad really is. Therefore the ego is not a=20 veiled manifestation of the Monad, but a veiled representation of a=20 minute portion of the Monad.=20 As above, so below. As the ego is to the Monad, so is the personality=20 to the ego. So that, by the time you have reached the personality=20 with which we have to deal in the physical world, the fractionisation=20 has been carried so far that the part we are able to see bears no=20 appreciable proportion to the reality which it so inadequately=20 represents. Yet it is with and from this ridiculously inadequate=20 fragment that we are endeavouring to comprehend the whole! Our=20 difficulty in trying to understand the Monad is the same in kind, but=20 much greater in degree, as that which we find when we try really to=20 grasp the idea of the ego. In the earlier years of the Theosophical=20 Society there were many discussions about the relations of the lower=20 and the higher self. In those days we did not understand the doctrine=20 even as well as we understand it now; we had not the grasp of it=20 which longer study has given us. I am speaking of a group of students=20 in Europe, who had behind them the Christian traditions, and the=20 vague ideas which Christianity attaches to the word 'soul'.=20 The ordinary Christian by no means identifies himself with=20 his 'soul', but regards it as something attached to himself in some=20 kind of indefinite way - something for the saving of which he is=20 responsible. Perhaps no ordinary man among the devotees of that=20 religion attaches any very definite idea to the word, but he would=20 probably describe it as the immortal part of him, though in ordinary=20 language he talks of it as a possession, as something separate from=20 him. In the Magnificat, the Blessed Virgin is made to say: "My soul=20 doth magnify the Lord, and my spirit hath rejoiced in God my=20 Saviour." She may here be drawing a distinction between the soul and=20 the spirit, as S. Paul does; but she speaks of them both as=20 possessions, and not as the I. She does not say: "I as a soul=20 magnify; I as a spirit rejoice." This may be merely a question of=20 language; yet surely this loose language expresses an inaccurate and=20 ill-defined idea. That idea was in the air all about us in Europe,=20 and no doubt we were influenced by it, and at first to some extent we=20 substituted the term 'higher self' for 'soul'.=20 So we used such expressions as 'looking up to the higher=20 self', 'listening to the promptings of the higher self', and so on. I=20 remember that Mr. Sinnett used sometimes to speak a little=20 disparagingly of the higher self, remarking that it ought to take=20 more interest than it seemed to do in the unfortunate personality=20 struggling on its behalf down here; and he used jokingly to suggest=20 the formation of a society for the education of our higher selves. It=20 was only gradually that we grew into the feeling that the higher self=20 was the man, and that what we see down here is only a very small part=20 of him. Only little by little did we learn that there is only one=20 consciousness, and that the lower, though an imperfect representation=20 of the higher, is in no way separate from it. We used to think of=20 raising 'ourselves' till we could unite 'ourselves' with that=20 glorified higher being, not realising that it was the higher that was=20 the true self, and that to unite the higher to the lower really meant=20 opening out the lower so that the higher might work in it and through=20 it.=20 It takes time to become thoroughly permeated by Theosophical ideas.=20 It is not merely reading the books, it is not merely hard study even,=20 that makes us real Theosophists; we must allow time for the teaching=20 to become part of ourselves. We may notice this constantly in the=20 case of new members. People join us, people of keen intelligence,=20 people of the deepest devotion, truly anxious to do the best they can=20 for Theosophy, and to assimilate it as rapidly and perfectly as=20 possible; and yet with all that, and with all their eager study of=20 our books, they cannot at once put themselves into the position of=20 the older members; and they will sometimes show that, by making some=20 crude remark which is not at all in harmony with Theosophical=20 teaching. I do not mean to suggest that the mere efflux of time will=20 produce these effects, for obviously a man who does not study may=20 remain a member for twenty years and be but little forwarder at the=20 end of that time than he was at the beginning; but one who patiently=20 studies, one who lives much with those who know, enters presently=20 into the spirit of Theosophy - or perhaps it might be better said=20 that the spirit of Theosophy enters into him.=20 Evidently, therefore, new members should never intermit their=20 studies, but try to understand the doctrines from every point of=20 view. Year by year we are all growing into the attitude of those who=20 are older than ourselves, and it comes chiefly by association and=20 conversation with those older students. The Masters know almost=20 infinitely more than the highest of Their pupils, and so those=20 highest pupils continue to learn from association with Them; we who=20 are lower pupils know much less than those who stand above, and so we=20 in turn learn by association with them; and in the same way those who=20 are not yet even at our level may learn something from similar=20 association with us. So always the older members can help the=20 younger, and the younger have much to learn from those who have=20 trodden the road before them. It was in this gradual way that we came=20 to understand about the higher and the lower self.=20 If we try to express the relation of the personality to the ego, we=20 can best put it by saying that the former is a fragment of the=20 latter, a tiny part of him expressing itself under serious=20 difficulties. We meet a person on the physical plane; we speak to=20 him; and we think and say that we know him. It would be a little=20 nearer the truth if we said that we knew a thousandth part of him.=20 Even when clairvoyance is developed - even when a man develops the=20 sight of his causal body, and looks at the causal body of another=20 man - even then, though he sees a manifestation of the ego on his own=20 plane, he is still far from seeing the real man. I have tried, by=20 means of the illustrations in Man, Visible and Invisible, to give=20 some indication of one side of the aspect of these higher vehicles;=20 but the illustrations are in reality absolutely inadequate; they can=20 give only faint adumbrations of the real thing. When any one of our=20 readers develops the astral sight, he may reasonably say to us, as=20 the Queen of Sheba said to King Solomon: "The half was not told me."=20 He may say: " Here is all this glory and this beauty, which surrounds=20 me in every direction and seems so entirely natural; it should be=20 easy to give a better description of this." But when, having seen and=20 experienced all this, he returns to his physical body and tries to=20 describe it in physical words, I think he will find much the same=20 difficulties as we have done.=20 Yet remember that when, using the sight of the causal body, a man=20 looks at the causal body of another, it is not even then the ego he=20 sees, but only matter of the higher mental plane which expresses the=20 qualities of the ego. Those qualities affect the matter, cause it to=20 undulate at different rates and so produce colours by observing which=20 the character of the man can be distinguished. This character, at=20 that level, means the good qualities which the man has developed, for=20 no evil qualities can express themselves in matter so refined. In=20 observing the causal body we know that it has within it all the=20 qualities of the Deity - all possible good qualities, therefore; but=20 not all of them are developed until the man reaches a very high=20 level. When an evil quality shows itself in the personality, it must=20 be taken to indicate that the opposite good quality is as yet=20 undeveloped in the ego; it exists in him, as in everyone, but it has=20 not yet been called into activity. So soon as it called into activity=20 its intense vibrations act upon the lower vehicles and it is=20 impossible that the opposite evil can ever again find place in them.=20 Taking the ego for the moment as the real man, and looking at him on=20 his own plane, we see him to be indeed a glorious being; the only way=20 in which we down here we can form a conception of what he really is -=20 is to think of him as some splendid angel. But the expression of this=20 beautiful being on the physical plane may fall far short of all this;=20 indeed, it must do so - first, because it in only a tiny fragment;=20 and secondly, because it is so hopelessly cramped by its conditions.=20 Suppose a man put his finger into a hole in the wall or into small=20 iron pipe, so that he could not even bend it; how much of himself as=20 a whole could he express through that finger in that condition? Much=20 like this is the fate of that fragment of the ego which is put down=20 into the dense body. It is so small a fragment that it cannot=20 represent the whole; it is so cramped and shut that it cannot even=20 express what it is. The image is clumsy, but it may give some sort of=20 idea of the relation of the personality to the ego.=20 Let us suppose that the finger has a considerable amount of=20 consciousness of his own, ant then, being shot off the body, it=20 temporarily forgets that it is part of that body; then it forgets=20 also the freedom of the wider life, and tries to adopt itself to its=20 hole, and to gild its sides and to make it enjoyable hole by=20 acquiring money, property, fame and so on - not realising that it=20 only really begins to live when it withdraws itself from the hole=20 altogether, and recognizes itself as a part of the body. When we draw=20 ourselves out of this particular hole at night and live in our astral=20 bodies, we are much less limited and much nearer to our true selves,=20 though we still have two veils - our astral and mental bodies - which=20 prevent us of being fully ourselves, and so fully expressing=20 ourselves. Still, under those conditions we are much freer, and it is=20 much easier to comprehend realities; for the physical body is the=20 most clogging and confining of all, and imposes upon us the greatest=20 limitations.=20 It would help us much if we could suppose our limitations one by one;=20 but it in not easy. Realise how in the astral body we can move=20 quickly through space - not instantaneously, but still quickly; for=20 in two or three minutes we might move around the world. But even then=20 we cannot get anywhere without passing through the intervening space.=20 We can come into touch in that level with other men in their astral=20 bodies. All their feelings lie open to us, so that they cannot=20 deceive us about them, although they can do so with regard to their=20 thoughts. We see in that world many more of the earth's inhabitants -=20 those whom we call the dead, the higher nature-spirits, the angels of=20 desire, and many others. The sight of that plane enables us to see=20 the inside of every object, and to look down into the interior of the=20 earth; so that in many ways our consciousness is greatly widened.=20 Let us go a step further. If we learn to use the powers of the mental=20 body, we do not therefore lose those of the lower, for they are=20 included in the higher. We can then pass from place to place with the=20 rapidity of thought; we can then see the thoughts of our fellowmen,=20 so that deception is no longer possible; we can see higher orders of=20 the angels, and the vast host of those who, having finished their=20 astral life, are inhabiting the heaven-world. Rising yet another=20 step, and using the senses of the causal body, we find further=20 glories awaiting our examination. If then we look at a fellow-man,=20 the body which we see within his ovoid is no longer a likeness of his=20 present or his last physical body, as it is on the astral and mental=20 planes. What we now see is the Augoeides, the glorified man, which is=20 not an image of any one of his past physical vehicles, but contains=20 within itself the essence of all that was best in each of them - a=20 body which indicates more or less perfectly, as through experience it=20 grows, what the Deity means that man shall be. By watching that=20 vehicle we may see the stage of evolution which the man has reached;=20 we may see what his past history has been, and to a considerable=20 extent we can also observe the future that lies before him.=20 Students sometimes wonder why, if this be so, the evil qualities=20 which a man shows in one life should so often persist in later lives.=20 The reason is not only that because the opposing good quality is=20 undeveloped there is an opportunity for evil influences to act upon=20 the man in that particular direction, but also that the man carries=20 with him from life to life the permanent atoms of his lower vehicles,=20 and these tend to reproduce the qualities shown in his previous=20 incarnations. Then, it may be asked: "Why carry over those permanent=20 atoms?" Because it is necessary for evolution; because the developed=20 man must be master of all the planes. If it were conceivable that he=20 could develop without those permanent atoms, he might possibly become=20 a glorious archangel upon higher planes, but he would be absolutely=20 useless in these lower worlds, for he would have cut off from himself=20 the power of feeling and of thinking. So that we must not drop the=20 permanent atoms, but purify them.=20 The task before most of us at present is that of realising the ego as=20 the true man, so that we may let him work, instead of this false=20 personal self with which we are so ready to identify ourselves. It is=20 so easy for us to feel: "I am angry; I am jealous"; when the truth is=20 that which is pushing us to anger or to jealousy is merely the desire- elemental, which yearns for strong and coarse undulations, which help=20 him on his downward way into grosser matter. We must realise that the=20 true man can never be so foolish as to wish for such vibrations as=20 these - that he can never desire anything but that which will be good=20 for his own evolution, and helpful for that of others. A man says=20 that he feels impelled by passion. Let him wait and think: "Is it=20 really I?" And he will discover that it is not he at all, but=20 something else that is trying to get hold of him and make him feel=20 thus. He has the right and the duty to assert his independence of=20 that thing, and to proclaim himself as a free man, pursuing the road=20 of evolution which God has marked out for him.=20 Thus it is at present our business to realise ourselves as the ego;=20 but when that is fully accomplished, when the lower is nothing but a=20 perfect instrument in the hands of the higher, it will become our=20 duty to realise that even the ego is not the true man. For the ego=20 has had a beginning - it came into existence at the moment of=20 individualisation; and whatever has a beginning must have an end.=20 Therefore even the ego, which has lasted since we left the animal=20 kingdom, is also impermanent. Is there then nothing in us that=20 endures, nothing that will have no end? There is the Monad, the=20 Divine Spark, which is verily a fragment of God, an atom of the=20 Deity. Crude and inaccurate expressions, assuredly; yet I know of no=20 other way in which the idea can be conveyed even as well as in words=20 such as these. For each Monad is literally a part of God, apparently=20 temporarily separated from Him, while he is enclosed in the veils of=20 matter, though in truth never for one moment really separated.=20 He can never be apart from God, for the very matter in which he veils=20 himself is also a manifestation of the Divine. To us sometimes matter=20 seems evil, because it weighs us down, it clogs our faculties, it=20 seems to hold us back upon our road; yet remember that this is only=20 because as yet we have not learned to control it, because we have not=20 realised that it also is divine in its essence, because there is=20 nothing but God. A Sufi sage once told me that this was his=20 interpretation of the cry which rings out daily in the call of the=20 muezzin from the minaret all over the Muhammadan world: "There is no=20 God but God, and Muhammad is the Prophet of God." He told me that in=20 his opinion the true mystical meaning of the first part of this cry=20 was: "There is nothing but God." And that is eternally true; we know=20 that all comes from Him, and that to Him all will one day return, but=20 we find it hard to realise that all is in Him even now, and that in=20 Him it eternally abides. All is God - even the desire-elemental, and=20 the things which we think of as evil, for many waves of life come=20 forth from Him, and not all of them are moving in the same direction.=20 We, being Monads, belonging to an earlier wave, are somewhat fuller=20 expressions of Him, somewhat nearer to Him in our consciousness than=20 the essence out of which is made the desire-elemental. In the course=20 of our evolution there is always a danger that a man should identify=20 himself with the point at which he is most fully conscious. Most men=20 at present are more conscious in their feelings and passions than=20 anywhere else, and of this the desire-elemental craftily takes=20 advantage, and endeavours to induce the man to identify himself with=20 those desires and emotions.=20 So when the man rises to a somewhat higher level, and his principal=20 activity becomes mental, there is danger lest he should identify=20 himself with the mind, and it is only by realising himself as the=20 ego, and making that the strongest point of his consciousness, that=20 he can fully identify himself with it. When he has done that, he has=20 achieved the goal of his present efforts; but immediately he must=20 begin his effort over again at that higher level, and try gradually=20 to realize the truth of the position we laid down at the beginning,=20 that as the personality is to the ego, so is the ego to the Monad. It=20 is useless at our present stage to endeavour to indicate the steps=20 which he will have to take in order to do this, or the stages of=20 consciousness through which he will pass. Such conceptions as can be=20 formed of then may be arrived at by applying the ancient rule that as=20 is below is but a reflection of that which exists in higher worlds,=20 so that the steps and the stages must to some extant be a repetition=20 upon a higher level of those which have already been experienced in=20 our lower efforts.=20 We may reverently presume (though here we are going far beyond the=20 actual knowledge) that when we have finally and fully realized that=20 the Monad is the true man, we shall find behind that again a yet=20 further and fuller and more glorious extension; we shall find that=20 the Spark has never been separated from the Fire, but that as the ego=20 stands behind the personality, as the Monad stands behind the ego, so=20 the Solar Deity himself stands behind the Monad. Perhaps, even=20 further still, it may be that in some way infinitely higher, and so=20 at present utterly incomprehensible, a greater Deity stands behind=20 the Solar Deity, and behind even that, through many stages, there=20 must rest the Supreme over all. But here even thought fails us, and=20 silence is the only true reverence.=20 For the time, at least, the Monad is our personal God, the God within=20 us, that which produces us down here as a manifestation of him on=20 these all but infinitely lower levels. What his consciousness is on=20 his own plane we cannot pretend to say, nor can we fully understand=20 it even when he has put upon himself the first veil and become the=20 triple Spirit. The only way to understand such things is to rise on=20 their level and to become one with them. When we do that we shall=20 comprehend, but even then we shall be utterly unable to explain to=20 anyone else what we know. It is at that stage, the stage of the=20 triple Spirit, that we can first see the Monad, and he is then a=20 triple light of blinding glory, yet possessing even on that stage=20 certain qualities by which one Monad is somehow distinct of another.=20 Often a student asks: "But what have we to do with it while we are=20 down here - this unknown glory so far above us?" It is natural=20 question, yet in reality it is reverse of what should be; for the=20 true man is the Monad, and we should rather say: "What can I, the=20 Monad, do with my ego, and through it with my personality?" This=20 would be correct attitude for this would express the actual facts;=20 but we cannot truthfully take it, because we cannot realize this. Yet=20 we can say to ourselves: "I know that I am the Monad, though as yet I=20 cannot express it: I know that I am the ego, a mere fraction of that=20 Monad, but still out of all proportion greater than what I know of=20 myself in the personality down here. More and more I will try to=20 realize myself as that higher and greater being; more and more I will=20 try to make this lower presentation of myself worthy of its true=20 destiny; more and more will I see to it that this lower self is ever=20 ready to catch the slightest hint or whisper from above - to follow=20 the suggestions from the ego which we call intuitions - to=20 distinguish the Voice of the Silence and to obey it".=20 For the Voice of the Silence is not one thing always, but changes as=20 we ourselves evolve; or perhaps it would be better to say that it is=20 in truth one thing always, the voice of God, but it comes to us at=20 different levels as we ourselves rise. To us now it is the voice of=20 the ego, speaking to the personality; presently it will be the voice=20 of the Monad, speaking to the ego; later still the voice of the=20 Deity, speaking to the Monad. Probably between these last two stages=20 there may be an intermediate one, in which the voice of one of the=20 seven great Ministers of the Deity may speak to the Monad, and then=20 in turn the Deity Himself may speak to His Minister; but always the=20 Voice of the Silence is essentially divine.=20 It is well that we should learn to distinguish this voice - this=20 voice which speaks from above and yet from within; for sometimes=20 other voices speak, and their counsel is not always wise. A medium=20 finds this, for if he has not trained himself to distinguish, he=20 often thinks that every voice coming from the astral plane must=20 necessarily be all but divine, and therefore to be followed=20 unquestioningly. Therefore discrimination is necessary, as well as=20 watchfulness and obedience.=20 Does the Monad, in the case of the ordinary man, ever do anything=20 which affects or can affect his personality down here? I think we may=20 say that such interference is most unusual. The ego is trying, on=20 behalf of the Monad, to obtain perfect control of the personality and=20 to use it as an instrument; and because that object is not yet fully=20 achieved, the Monad may well feel that the time has not yet come for=20 him to interfere from his own level, and to bring the whole of his=20 force to bear, when that which is already in action is more than=20 strong enough for the required purpose. But when the ego is already=20 beginning to succeed in his effort to manage his lower vehicles, the=20 real man in the background does sometimes interfere.=20 In the course of various investigations it has come in our way to=20 examine some thousands of human beings; but we found traces of such=20 interference only in a few. The most prominent instance is that given=20 in the twenty-ninth life of Alcyone, when he pledged himself before=20 the Lord Gautama to devote himself in future lives to the attainment=20 of the Buddhahood in order to help humanity. That seemed to us then a=20 matter of such moment, and also of such interest, that we took some=20 trouble to investigate it. This was a promise for the far-distant=20 future, so that obviously the personality through which it was given=20 could by no means keep it; and when we rose to examine the part borne=20 in it by the ego, we found that he himself, though full of enthusiasm=20 at the idea, was being impelled to it by a mightier force from=20 within, which he could not have resisted, even had he wished to do=20 so. Following this clue still further, we found that the impelling=20 force came forth unmistakably from the Monad. He had decided, and he=20 registered his decision; his will, working through the ego, will=20 clearly have no difficulty in bringing all future personalities into=20 harmony.=20 We found some other examples of the same phenomenon in the course of=20 the investigations into the beginnings of the Sixth Root Race.=20 Looking forward to the life in that Californian Colony, we recognised=20 instantly certain well-known egos; and then arose the=20 question: "Since men have free-will, is it possible that we can=20 already be absolutely certain that all these people will be there as=20 we foresee ? Will none of them fall by the way?" Further examination=20 showed us that the same thing was happening here as with Alcyone.=20 Certain Monads had already responded to the call of the higher=20 Authorities, and had decided that their representative personalities=20 should assist in that glorious work; and because of that, nothing=20 that these personalities might do during the intervening time could=20 possibly interfere with the carrying out of that decision.=20 Yet let no one think, because this is so, that he is compelled from=20 without to do this or that; the compelling force is the real you;=20 none else than yourself can ever bind you at any stage of your=20 growth. And when the Monad has decided, the thing will be done; it is=20 well for the personality if he yields gracefully and readily, if he=20 recognises the voice from above, and co-operates gladly; for if he=20 does not do this, he will lay up for himself much useless suffering.=20 It is always the man himself who is doing this thing; and he, in the=20 personality, has to realise that the ego is himself, and he has for=20 the moment to take it for granted that the Monad is still more=20 himself - the final and greatest expression of him.=20 Surely this view should be the greatest possible encouragement to the=20 man working down here, this knowledge that he is a far grander and=20 more glorious being in reality than he appears to be, and that there=20 is a part of him - enormously the greater part - which has already=20 achieved what he, as a personality, is trying to achieve; and that=20 all that he has to do down here is to try to make himself a perfect=20 channel for this higher and more real self; to do his work and to try=20 to help others in order that he may be a factor, however microscopic,=20 in forwarding the evolution of the world. For him who knows, there is=20 no question of the saving of the soul; the true man behind needs no=20 salvation; he needs only that the lower self should realise him and=20 express him. He is himself already divine; and all that he needs is=20 to be able to realise himself in all the worlds and at all possible=20 levels, so that in them all the Divine Power through him may work=20 equally, and so God shall be all in all.=20 ---------------------------------------------------------------------- ---------- This document is part of the library of the The Liberal Catholic=20 Church International.=20 Except for the case of official documents and liturgies,=20 no individual speaks for the Liberal Catholic Church as a whole.=20 > Following passages are taken from the book Monad. > Fraternally, > Anand Gholap >=20=20 >=20 > 46. = =20 > STUDENTS who have not yet experienced the buddhic consciousness -=20 > consciousness in the intui=ADtional world - frequently ask us to=20 > describe it. Efforts have been made in this direction, and many=20 > references to this consciousness and its character=ADistics are to be=20 > found scattered through our literature; yet the seeker after=20 > knowledge finds these unsatisfactory, and we cannot wonder at it. >=20 > 47. = =20 The=20 > truth is that all description is necessarily and essentially=20 > defective; it is impossible in physical words to give more than the=20 > merest hint of what this higher consciousness is, for the physical=20 > brain is incapable of grasping the reality. Those who have read Mr.=20 > Hinton's remarkable books on the fourth dimension will remember how=20 > he tries to explain to us our own limitations with regard to higher=20 > dimensions, by picturing for us with much careful detail the=20 position=20 > of an entity whose senses could work in two dimensions only. He=20 > proves that to such a being the simplest actions of our world must=20 be=20 > incomprehensible. A creature who has no sense of what we call depth=20 > or thickness could never see any terrestrial object as it really=20 is;=20 > he could observe only a section of it, and would therefore obtain=20 > absolutely wrong impressions about even the commonest objects of=20 > everyday life, while our powers of motion and of action would be=20 > utterly incomprehensible to him. >=20 > 48. = =20 The=20 > difficulties which we encounter in trying to understand the=20 phenomena=20 > even of the astral world are precisely similar to those which Mr.=20 > Hinton supposes to be experienced by his two-dimensional entity;=20 but=20 > when we try to raise our thoughts to the intuitional world we have=20 to=20 > face a state of existence which is lived in no less than six=20 > dimensions, if we are to continue at that level to employ the same=20 > nomenclature. So I fear we must admit from the outset that any=20 > attempt to comprehend this higher consciousness is foredoomed to=20 > failure; yet, as is but natural, the desire to try again and again=20 to=20 > grasp something of it arises perennially in the mind of the=20 student.=20 > I do not venture to think that I can say anything to satisfy this=20 > craving; the utmost that one can hope is to suggest a few new=20 > considerations, and perhaps to approach the subject from a some=ADwhat=20 > different point of view. >=20 > 49. = =20 The=20 > Monad in its own world is practically with=ADout limitations, at least=20 > as far as our solar system is concerned. But at every stage of its=20 > descent into matter it not only veils itself more and more deeply=20 in=20 > illusion, but it actually loses its powers. If in the beginning of=20 > its evolution it may be supposed to be able to move and to see in=20 an=20 > infinite number of these directions in space which we call=20 > dimensions, at each downward step it cuts off one of these, until=20 for=20 > the consciousness of the physical brain only three of them are=20 left.=20 > It will thus be seen that by this involution into matter we are cut=20 > off from the knowledge of all but a minute part of the worlds which=20 > surround us; and furthermore, even what is left to us is but=20 > imperfectly seen. Let us make an effort to realise what the higher=20 > consciousness may be by gradually supposing away some of our limita=AD > tions; and although we are labouring under them even while we are=20 > thus supposing, the effort may possibly suggest to us some faint=20 > adumbration of the reality. >=20 > 50. = =20 Let=20 > us begin with the physical world. The first thing that strikes us=20 is=20 > that our consciousness, even of that world, is curiously imperfect.=20 > The student need feel no surprise at this, for he knows that we are=20 > at present only just beyond the middle of the fourth round, and=20 that=20 > the perfection of conscious=ADness of any plane will not be attained=20 by=20 > normal humanity until the seventh round. The truth is that our=20 whole=20 > life is imprisoned within limitations which we do not realise only=20 > because we have always endured them, and because the ordinary man=20 has=20 > no conception of a condition in which they do not exist. Let us=20 take=20 > three examples; let us see how we are limited in our senses, our=20 > powers and our intellect respectively. >=20 > 51. = =20 > First, as to our senses. Let us take the sense of sight for an=20 > example, and see how remarkably imperfect it is. Our physical world=20 > consists of seven sub-planes or degrees of density of matter, but=20 our=20 > sight enables us to perceive only two of these with anything=20 > approaching perfection. We can usually see solid matter, if it is=20 not=20 > too finely sub=ADdivided; we can see a liquid that is not absolutely=20 > clear; but we cannot see gaseous matter at all under ordinary=20 > conditions, except in the rare instances in which it has an=20 > especially brilliant colour (as in the case of chlorine) or when it=20 > happens to be dense, to be much compressed, and to be moving in a=20 > parti=ADcular way - as in the case of the air which may sometimes be=20 > seen rising from a heated road. Of the four etheric subdivisions of=20 > physical matter we remain absolutely unconscious so far as sight is=20 > concerned, although it is by means of the vibration of some of=20 these=20 > ethers that what we call light is conveyed to the eye. >=20 > 52. = =20 Let=20 > us then commence the imaginary process of removing our limitations=20 by=20 > considering what would be the effect if we really possessed fully=20 the=20 > sight of the physical world. I am not taking into con=ADsideration the=20 > possibility of any increase in the power of our sight, though no=20 > doubt that also will come in due course, so that we shall be able=20 so=20 > to alter the focus of the eye as to make it practically a telescope=20 > or a microscope at will. I am think=ADing for the moment only of the=20 > additional objects that would come into our view if our sight were=20 > perfected. >=20 > 53. = =20 > Nothing would any longer be opaque to us, so that we could see=20 > through a wall almost as though it were not there, and could=20 examine=20 > the contents of a closed room or of a locked box with the greatest=20 > ease. I do not mean that by etheric sight a man could see through a=20 > mountain, or look straight through the earth to the other side of=20 it;=20 > but he could see a good way into the rock, and he could see down to=20 a=20 > considerable depth in the earth, much as we can now see through=20 many=20 > feet of water to the bottom of a clear pool. >=20 > 54. = =20 One=20 > can readily see a score of ways in which the possession of such a=20 > faculty would be practically valuable, and it would manifestly add=20 to=20 > our know=ADledge in many directions. All surgical work could be=20 > performed with an ease and certainty of which at present we have no=20 > conception, and there would be fewer cases of inaccurate diagnosis.=20 > We could see the etheric bodies of our friends, and so we should be=20 > able to indicate unfailingly the source and cause of any nervous=20 > affection. A whole fresh world would come under the observation of=20 > the chemist, for he would then be able to deal with ethers as he=20 now=20 > deals with gases. Our sight would instantly inform us as to the=20 > healthiness or other=ADwise of our surroundings, just as even now our=20 > noses warn us of the presence of certain forms of putrefaction. We=20 > could see at once when we were in the presence of undesirable germs=20 > or impurities of any kind, and could take our precau=ADtions=20 > accordingly. We could study the great hosts of the fairies, of the=20 > gnomes and the water-spirits, as readily as now we can study=20 natural=20 > history or entomology; the world would be far fuller and far more=20 > interesting with even this slight augmentation of our sense. From AnandGholap@AnandGholap.org Mon Nov 01 06:52:51 2004 Return-Path: X-Sender: AnandGholap@AnandGholap.org X-Apparently-To: theos-talk@yahoogroups.com Received: (qmail 87182 invoked from network); 1 Nov 2004 14:52:51 -0000 Received: from unknown (66.218.66.218) by m25.grp.scd.yahoo.com with QMQP; 1 Nov 2004 14:52:51 -0000 Received: from unknown (HELO n1a.bulk.scd.yahoo.com) (66.94.237.35) by mta3.grp.scd.yahoo.com with SMTP; 1 Nov 2004 14:52:51 -0000 Received: from [66.218.66.58] by n1.bulk.scd.yahoo.com with NNFMP; 01 Nov 2004 14:52:37 -0000 Received: from [66.218.66.114] by mailer7.bulk.scd.yahoo.com with NNFMP; 01 Nov 2004 14:52:37 -0000 Date: Mon, 01 Nov 2004 14:52:34 -0000 To: theos-talk@yahoogroups.com Message-ID: In-Reply-To: User-Agent: eGroups-EW/0.82 MIME-Version: 1.0 Content-Type: text/plain; charset=ISO-8859-1 Content-Transfer-Encoding: quoted-printable Content-Length: 50283 X-Mailer: Yahoo Groups Message Poster X-Yahoo-Newman-Property: groups-compose X-eGroups-Remote-IP: 66.94.237.35 From: "Anand Gholap" X-Originating-IP: 202.54.51.5 Subject: Re: HIGHER CONSCIOUSNESS X-Yahoo-Group-Post: member; u=187713566 X-Yahoo-Profile: anand_gholap_1 Hi, Monad book consists of nine chapters and one article is named Monad.=20 So one has to remember if he is referring to the whole book or one=20 article in that. Passages I gave are from second chapter 'Higher=20 Consciousness' Third chapter is 'Buddhic Consciousness' All nine=20 chapters are important and they may be read at www.AnandGholap.net in=20 book Monad. --- In theos-talk@yahoogroups.com, "christinaleestemaker"=20 wrote: >=20 > --- In theos-talk@yahoogroups.com, "Anand Gholap"=20 =20 > wrote: > Hallo Anand; >=20 > from which book do you have that????? >=20 >=20 > It can be confused if you mention higher consciousness, while you=20 > mean the Intuitive Buddhic consciousness. > By the way it is a higher than our mental plan, but in the=20 > theosophical way we know the plans from fysical-, astral-,=20 > lower&higher mental-Buddhic- Atmic- Anapudaka- and final Adi level. >=20 >=20 > Leadbeater writes on this in his book the Monad chapterIII > The Buddhic consciousness: > The full development of the buddhic vehicle is for most of us still=20 > remote, for it belongs to the stage of the fourth or Arhat=20 > Initiation, but it is perhaps not entirely impossible for those who=20 > are as yet far from that level to gain some touch of that higher=20 type=20 > of consciousness in quite another way. >=20 > from the book The monad by the Theosophical publishing house 1920. >=20 >=20 >=20 > There is an article of him on www.theosophique.ca/monad.htm > published by the theosophist febr 1913. > and another vision by the liberal catholic church which follows=20 here: >=20 > Monad, The > by Archbishop Charles W. Leadbeater (1847 - 1934) > Published in 1913 >=20=20 > Liberal Catholic Church > Mysticism > Theosophy=20 >=20 > The information given in Theosophical literature on the subject of=20 > the Monad is necessarily scanty. We are not at present in a=20 position=20 > of supplement it to any great extent; but a statement of the case,=20 as=20 > far as it is at present comprehended among us, may save students=20 some=20 > misapprehensions, such as are often manifested in the questions=20 sent=20 > in to us.=20 >=20 > That many misconceptions should exist on such a subject is=20 > inevitable, because we are trying to understand with the physical=20 > brain what can by no possibility be expressed in terms intelligible=20 > to that brain. The Monad inhabits the second plane of our set of=20 > planes - that which used sometimes to be called the paranirvanic or=20 > the anupadaka. It is not easy to attach in the mind any definite=20 > meaning to the word plane or world at such an altitude as this,=20 > because any attempt even to symbolise the relation of planes or=20 > worlds to one another demands a stupendous effort of the=20 imagination=20 > in a direction with which we are wholly unfamiliar.=20 >=20 > Let us try to imagine what the consciousness of the Divine must be - =20 > the consciousness of the Solar Deity altogether outside any of the=20 > worlds or planes or levels which we ever conceived. We can only=20 > vaguely think of some sort of transcendent Consciousness for which=20 > space no longer exists, to which everything (at least in the Solar=20 > System) is simultaneously present, not only in its actual=20 condition,=20 > but at every stage of its evolution from beginning to end. We must=20 > think of that Consciousness as creating for Its use these worlds of=20 > various types of matter, and then we must think of that Divine=20 > Consciousness voluntarily veiling Itself within that matter, and=20 > thereby greatly limiting Itself. By taking upon Itself a garment of=20 > the matter of even the highest of these worlds, It has clearly=20 > already imposed upon Itself a certain limitation; and, equally=20 > clearly, each additional garment assumed as It involves Itself more=20 > and more deeply in matter, must increase the limitation.=20 >=20 > One way of attempting to symbolise this which has been found=20 helpful=20 > is to try to think of it in connection with what we call dimensions=20 > of space. If we may suppose an infinite number of these dimensions,=20 > it may be suggested that each descent from a higher level to a=20 lower=20 > level removes the consciousness of one of these dimensions, until,=20 > when we reach the mental plane or world, the power of observing but=20 > five of them is left to us. The descent to the astral level takes=20 > away one more, and the further descent to the physical level leaves=20 > us with the three which are familiar to us. In order even to get an=20 > idea of what this loss of additional dimensions means, we have to=20 > suppose the existence of a creature whose senses are capable of=20 > comprehending only two dimensions, and then to imagine in what=20 > respect the consciousness of that creature would differ from ours,=20 > and thus try to obtain an idea of what it would mean to lose a=20 > dimension from our consciousness. Such an exercise of the=20 imagination=20 > will speedily convince us that the two-dimensional creature could=20 > never obtain any adequate conception of our life at all; he could=20 be=20 > conscious of it only in sections, and his idea of even those=20 sections=20 > must be entirely misleading. This enables us to see how inadequate=20 > must be our conception even of the plane or world next above us;=20 and=20 > we at once see the hopelessness of expecting fully to understand=20 the=20 > Monad, which is raised by many of these planes or worlds above the=20 > point from which we are trying to regard it.=20 >=20 > It may help us if we recall to our minds the method in which the=20 > Deity originally built these planes. We speak with all reverence in=20 > regard to His method, realising fully that we can at most=20 comprehend=20 > only the minutest fragment of His work, and that even that fragment=20 > is seen by us from below, while He looks upon it from above. Yet we=20 > are justified in saying that He sends forth from Himself a wave of=20 > power of influence of some sort, which moulds the primeval pre- > existent matter into certain forms to which we give the name of=20 > atoms.=20 >=20 > Into that world or plane or level, so made, comes a second life- wave=20 > of divine energy, and to it those atoms already existing are=20 > objective, outside of itself, and it builds them into forms which=20 it=20 > inhabits. Meantime the first down-flowing wave comes yet again,=20 > sweeping through that newly-formed plane or level, and makes yet=20 > another, lower, plane with atoms a little larger and matter=20 therefore=20 > a little denser - even though its density may as yet be far rarer=20 > than our finest conception of matter. Then into that second world=20 > comes the second outflowing, and again in that finds matter which=20 to=20 > it is objective, and builds of that its forms. And so this process=20 is=20 > repeated and the matter grows denser and denser with each world,=20 > until at last we reach this physical level; but it will help us if=20 we=20 > bear in mind that at each of these levels the ensouling life of the=20 > second outpouring finds matter already vivified by the first=20 > outpouring, which it regards as objective, of which it builds the=20 > forms which it inhabits.=20 >=20 > This process of ensouling forms built out of already vivified=20 matter=20 > is continued all through the mineral, vegetable and animal=20 kingdoms,=20 > but when we come to the moment of individualisation which divides=20 the=20 > highest animal manifestation from the lowest human, a curious=20 change=20 > takes place; that which has hitherto been the ensouling life=20 becomes=20 > itself in turn the ensouled, for it builds itself into a form into=20 > which the ego enters, of which he takes possession. He absorbs into=20 > himself all the experiences which the matter of his causal body has=20 > had, so that nothing whatever is lost, and he carries these on with=20 > him through the ages of his existence. He continues the process of=20 > forming bodies on lower planes out of material ensouled by the=20 first=20 > outpouring from the Third Aspect of the Deity; but he finally=20 reaches=20 > a level in evolution in which the causal body is the lowest that he=20 > needs, and when this is attained we have the spectacle of the=20 Monad,=20 > which represents the third outpouring from the First Aspect of the=20 > Deity, inhabiting a body composed of matter ensouled by the second=20 > outpouring.=20 >=20 > At a far later stage the earlier happening repeats itself once=20 more,=20 > and the ego, who has ensouled so many forms during the whole of a=20 > chain-period, becomes himself the vehicle, and is ensouled in his=20 > turn by the now fully active and awakened Monad. Yet here, as=20 before,=20 > nothing whatever is lost from the economy of nature. All the=20 manifold=20 > experiences of the ego, all the splendid qualities developed in=20 him,=20 > all these pass into the Monad himself and find there a vastly=20 fuller=20 > realisation than even the ego could have given them.=20 >=20 > Of the condition of consciousness of the Solar Deity outside of the=20 > planes of His system, we can form no true conception. He has been=20 > spoken of as the Divine Fire; and if for a moment we adopt that=20 time- > honoured symbolism, we may imagine that Sparks from that Fire fall=20 > into the matter of our planes - Sparks which are of the essence of=20 > that Fire, but are yet in appearance temporarily separated from it.=20 > The analogy cannot be pushed too far, because all sparks of which=20 we=20 > know anything are thrown out from their parent fire and gradually=20 > fade and die; whereas these Sparks develop by slow evolution into=20 > Flames, and return to the Parent Fire. This development and this=20 > return are apparently the objects for which the Sparks come forth;=20 > and the process of the development is that which we are at the=20 > present moment concerned to try to understand.=20 >=20 > It seems that the Spark as such cannot in its entirety veil itself=20 > beyond a certain extent; it cannot descend beyond what we call the=20 > second plane, and yet retain its unity. One difficulty with which=20 we=20 > are confronted in trying to form any ideas upon this matter is=20 that,=20 > as yet, none of us who investigate are able to raise our=20 > consciousness to this second plane; in the nomenclature recently=20 > adopted we give to it the name of Monadic because it is the home of=20 > the Monad; but none of us have yet been able to realise that Monad=20 in=20 > his own habitation, but only to see him when he has descended one=20 > stage to the plane or level or world below his own, in which he=20 shows=20 > himself as the triple Spirit, which in our earlier books we call=20 the=20 > Atma in man. Even already he is incomprehensible, for he has three=20 > aspects which are quite distinct and apparently separate, and yet=20 > they are all fundamentally one and the same.=20 >=20 > It has been described in other books how one of these three aspects=20 > (or it would be more correct to say the Monad in his first aspect)=20 > cannot or does not descend below that spiritual level; while in his=20 > second aspect he does descend into the matter of the next lower=20 world=20 > (the intuitional), and when that aspect has drawn round itself the=20 > matter of that level we call it divine wisdom in man, or the=20 > intuition. Meanwhile, the third aspect (or rather the Monad in his=20 > third aspect) descends also to that intuitional plane and clothes=20 > itself in its matter, and adopts a form to which as yet no name has=20 > been attached in our literature; but it also moves forward or=20 > downward one more stage, and clothes itself in the matter of the=20 > higher mental world, and then we call it the intellect in man. When=20 > that threefold manifestation on the three levels has thus developed=20 > itself, and shows itself as Spirit, intuition and intellect, we=20 give=20 > to it the name of the ego, and that ego takes upon himself a=20 vehicle=20 > built of the matter of the higher mental plane, to which we give=20 the=20 > name of the causal body. This ego so functioning in his causal body=20 > has often been called in our earlier literature the higher self,=20 and=20 > sometimes also the soul.=20 >=20 > We see the ego then to be a manifestation of the Monad on the=20 higher=20 > mental plane; but we must understand that he is infinitely far from=20 > being a perfect manifestation. Each descent from plane to plane=20 means=20 > much more than a mere veiling of the Spirit; it means also an=20 actual=20 > diminution in the amount of Spirit expressed. To use terms denoting=20 > quantity in speaking of such matters is entirely incorrect and=20 > misleading; yet if an attempt is to be made to express these higher=20 > matters in human words at all, these incongruities cannot be wholly=20 > avoided; and the nearest that we can come, in the physical brain,=20 to=20 > a conception of what happens when the Monad involves himself in=20 > matter of the spiritual plane, is to say that only part of him can=20 > possibly be shown there, and that even that part must be shown in=20 > three separate aspects, instead of in the glorious totality which=20 he=20 > really is in his own world. So when the second aspect of the triple=20 > Spirit comes down a stage and manifests as intuition, it is not the=20 > whole of that aspect which so manifests, but only a fraction of it.=20 > And so when the third aspect descends two planes and manifests=20 itself=20 > as intellect, it is only a fraction of a fraction of what the=20 > intellect-aspect of the Monad really is. Therefore the ego is not a=20 > veiled manifestation of the Monad, but a veiled representation of a=20 > minute portion of the Monad.=20 >=20 > As above, so below. As the ego is to the Monad, so is the=20 personality=20 > to the ego. So that, by the time you have reached the personality=20 > with which we have to deal in the physical world, the=20 fractionisation=20 > has been carried so far that the part we are able to see bears no=20 > appreciable proportion to the reality which it so inadequately=20 > represents. Yet it is with and from this ridiculously inadequate=20 > fragment that we are endeavouring to comprehend the whole! Our=20 > difficulty in trying to understand the Monad is the same in kind,=20 but=20 > much greater in degree, as that which we find when we try really to=20 > grasp the idea of the ego. In the earlier years of the Theosophical=20 > Society there were many discussions about the relations of the=20 lower=20 > and the higher self. In those days we did not understand the=20 doctrine=20 > even as well as we understand it now; we had not the grasp of it=20 > which longer study has given us. I am speaking of a group of=20 students=20 > in Europe, who had behind them the Christian traditions, and the=20 > vague ideas which Christianity attaches to the word 'soul'.=20 >=20 > The ordinary Christian by no means identifies himself with=20 > his 'soul', but regards it as something attached to himself in some=20 > kind of indefinite way - something for the saving of which he is=20 > responsible. Perhaps no ordinary man among the devotees of that=20 > religion attaches any very definite idea to the word, but he would=20 > probably describe it as the immortal part of him, though in=20 ordinary=20 > language he talks of it as a possession, as something separate from=20 > him. In the Magnificat, the Blessed Virgin is made to say: "My soul=20 > doth magnify the Lord, and my spirit hath rejoiced in God my=20 > Saviour." She may here be drawing a distinction between the soul=20 and=20 > the spirit, as S. Paul does; but she speaks of them both as=20 > possessions, and not as the I. She does not say: "I as a soul=20 > magnify; I as a spirit rejoice." This may be merely a question of=20 > language; yet surely this loose language expresses an inaccurate=20 and=20 > ill-defined idea. That idea was in the air all about us in Europe,=20 > and no doubt we were influenced by it, and at first to some extent=20 we=20 > substituted the term 'higher self' for 'soul'.=20 >=20 > So we used such expressions as 'looking up to the higher=20 > self', 'listening to the promptings of the higher self', and so on.=20 I=20 > remember that Mr. Sinnett used sometimes to speak a little=20 > disparagingly of the higher self, remarking that it ought to take=20 > more interest than it seemed to do in the unfortunate personality=20 > struggling on its behalf down here; and he used jokingly to suggest=20 > the formation of a society for the education of our higher selves.=20 It=20 > was only gradually that we grew into the feeling that the higher=20 self=20 > was the man, and that what we see down here is only a very small=20 part=20 > of him. Only little by little did we learn that there is only one=20 > consciousness, and that the lower, though an imperfect=20 representation=20 > of the higher, is in no way separate from it. We used to think of=20 > raising 'ourselves' till we could unite 'ourselves' with that=20 > glorified higher being, not realising that it was the higher that=20 was=20 > the true self, and that to unite the higher to the lower really=20 meant=20 > opening out the lower so that the higher might work in it and=20 through=20 > it.=20 >=20 > It takes time to become thoroughly permeated by Theosophical ideas.=20 > It is not merely reading the books, it is not merely hard study=20 even,=20 > that makes us real Theosophists; we must allow time for the=20 teaching=20 > to become part of ourselves. We may notice this constantly in the=20 > case of new members. People join us, people of keen intelligence,=20 > people of the deepest devotion, truly anxious to do the best they=20 can=20 > for Theosophy, and to assimilate it as rapidly and perfectly as=20 > possible; and yet with all that, and with all their eager study of=20 > our books, they cannot at once put themselves into the position of=20 > the older members; and they will sometimes show that, by making=20 some=20 > crude remark which is not at all in harmony with Theosophical=20 > teaching. I do not mean to suggest that the mere efflux of time=20 will=20 > produce these effects, for obviously a man who does not study may=20 > remain a member for twenty years and be but little forwarder at the=20 > end of that time than he was at the beginning; but one who=20 patiently=20 > studies, one who lives much with those who know, enters presently=20 > into the spirit of Theosophy - or perhaps it might be better said=20 > that the spirit of Theosophy enters into him.=20 >=20 > Evidently, therefore, new members should never intermit their=20 > studies, but try to understand the doctrines from every point of=20 > view. Year by year we are all growing into the attitude of those=20 who=20 > are older than ourselves, and it comes chiefly by association and=20 > conversation with those older students. The Masters know almost=20 > infinitely more than the highest of Their pupils, and so those=20 > highest pupils continue to learn from association with Them; we who=20 > are lower pupils know much less than those who stand above, and so=20 we=20 > in turn learn by association with them; and in the same way those=20 who=20 > are not yet even at our level may learn something from similar=20 > association with us. So always the older members can help the=20 > younger, and the younger have much to learn from those who have=20 > trodden the road before them. It was in this gradual way that we=20 came=20 > to understand about the higher and the lower self.=20 >=20 > If we try to express the relation of the personality to the ego, we=20 > can best put it by saying that the former is a fragment of the=20 > latter, a tiny part of him expressing itself under serious=20 > difficulties. We meet a person on the physical plane; we speak to=20 > him; and we think and say that we know him. It would be a little=20 > nearer the truth if we said that we knew a thousandth part of him.=20 > Even when clairvoyance is developed - even when a man develops the=20 > sight of his causal body, and looks at the causal body of another=20 > man - even then, though he sees a manifestation of the ego on his=20 own=20 > plane, he is still far from seeing the real man. I have tried, by=20 > means of the illustrations in Man, Visible and Invisible, to give=20 > some indication of one side of the aspect of these higher vehicles;=20 > but the illustrations are in reality absolutely inadequate; they=20 can=20 > give only faint adumbrations of the real thing. When any one of our=20 > readers develops the astral sight, he may reasonably say to us, as=20 > the Queen of Sheba said to King Solomon: "The half was not told=20 me."=20 > He may say: " Here is all this glory and this beauty, which=20 surrounds=20 > me in every direction and seems so entirely natural; it should be=20 > easy to give a better description of this." But when, having seen=20 and=20 > experienced all this, he returns to his physical body and tries to=20 > describe it in physical words, I think he will find much the same=20 > difficulties as we have done.=20 >=20 > Yet remember that when, using the sight of the causal body, a man=20 > looks at the causal body of another, it is not even then the ego he=20 > sees, but only matter of the higher mental plane which expresses=20 the=20 > qualities of the ego. Those qualities affect the matter, cause it=20 to=20 > undulate at different rates and so produce colours by observing=20 which=20 > the character of the man can be distinguished. This character, at=20 > that level, means the good qualities which the man has developed,=20 for=20 > no evil qualities can express themselves in matter so refined. In=20 > observing the causal body we know that it has within it all the=20 > qualities of the Deity - all possible good qualities, therefore;=20 but=20 > not all of them are developed until the man reaches a very high=20 > level. When an evil quality shows itself in the personality, it=20 must=20 > be taken to indicate that the opposite good quality is as yet=20 > undeveloped in the ego; it exists in him, as in everyone, but it=20 has=20 > not yet been called into activity. So soon as it called into=20 activity=20 > its intense vibrations act upon the lower vehicles and it is=20 > impossible that the opposite evil can ever again find place in=20 them.=20 >=20 > Taking the ego for the moment as the real man, and looking at him=20 on=20 > his own plane, we see him to be indeed a glorious being; the only=20 way=20 > in which we down here we can form a conception of what he really=20 is -=20 > is to think of him as some splendid angel. But the expression of=20 this=20 > beautiful being on the physical plane may fall far short of all=20 this;=20 > indeed, it must do so - first, because it in only a tiny fragment;=20 > and secondly, because it is so hopelessly cramped by its=20 conditions.=20 > Suppose a man put his finger into a hole in the wall or into small=20 > iron pipe, so that he could not even bend it; how much of himself=20 as=20 > a whole could he express through that finger in that condition?=20 Much=20 > like this is the fate of that fragment of the ego which is put down=20 > into the dense body. It is so small a fragment that it cannot=20 > represent the whole; it is so cramped and shut that it cannot even=20 > express what it is. The image is clumsy, but it may give some sort=20 of=20 > idea of the relation of the personality to the ego.=20 >=20 > Let us suppose that the finger has a considerable amount of=20 > consciousness of his own, ant then, being shot off the body, it=20 > temporarily forgets that it is part of that body; then it forgets=20 > also the freedom of the wider life, and tries to adopt itself to=20 its=20 > hole, and to gild its sides and to make it enjoyable hole by=20 > acquiring money, property, fame and so on - not realising that it=20 > only really begins to live when it withdraws itself from the hole=20 > altogether, and recognizes itself as a part of the body. When we=20 draw=20 > ourselves out of this particular hole at night and live in our=20 astral=20 > bodies, we are much less limited and much nearer to our true=20 selves,=20 > though we still have two veils - our astral and mental bodies -=20 which=20 > prevent us of being fully ourselves, and so fully expressing=20 > ourselves. Still, under those conditions we are much freer, and it=20 is=20 > much easier to comprehend realities; for the physical body is the=20 > most clogging and confining of all, and imposes upon us the=20 greatest=20 > limitations.=20 >=20 > It would help us much if we could suppose our limitations one by=20 one;=20 > but it in not easy. Realise how in the astral body we can move=20 > quickly through space - not instantaneously, but still quickly; for=20 > in two or three minutes we might move around the world. But even=20 then=20 > we cannot get anywhere without passing through the intervening=20 space.=20 > We can come into touch in that level with other men in their astral=20 > bodies. All their feelings lie open to us, so that they cannot=20 > deceive us about them, although they can do so with regard to their=20 > thoughts. We see in that world many more of the earth's=20 inhabitants -=20 > those whom we call the dead, the higher nature-spirits, the angels=20 of=20 > desire, and many others. The sight of that plane enables us to see=20 > the inside of every object, and to look down into the interior of=20 the=20 > earth; so that in many ways our consciousness is greatly widened.=20 >=20 > Let us go a step further. If we learn to use the powers of the=20 mental=20 > body, we do not therefore lose those of the lower, for they are=20 > included in the higher. We can then pass from place to place with=20 the=20 > rapidity of thought; we can then see the thoughts of our fellowmen,=20 > so that deception is no longer possible; we can see higher orders=20 of=20 > the angels, and the vast host of those who, having finished their=20 > astral life, are inhabiting the heaven-world. Rising yet another=20 > step, and using the senses of the causal body, we find further=20 > glories awaiting our examination. If then we look at a fellow-man,=20 > the body which we see within his ovoid is no longer a likeness of=20 his=20 > present or his last physical body, as it is on the astral and=20 mental=20 > planes. What we now see is the Augoeides, the glorified man, which=20 is=20 > not an image of any one of his past physical vehicles, but contains=20 > within itself the essence of all that was best in each of them - a=20 > body which indicates more or less perfectly, as through experience=20 it=20 > grows, what the Deity means that man shall be. By watching that=20 > vehicle we may see the stage of evolution which the man has=20 reached;=20 > we may see what his past history has been, and to a considerable=20 > extent we can also observe the future that lies before him.=20 >=20 > Students sometimes wonder why, if this be so, the evil qualities=20 > which a man shows in one life should so often persist in later=20 lives.=20 > The reason is not only that because the opposing good quality is=20 > undeveloped there is an opportunity for evil influences to act upon=20 > the man in that particular direction, but also that the man carries=20 > with him from life to life the permanent atoms of his lower=20 vehicles,=20 > and these tend to reproduce the qualities shown in his previous=20 > incarnations. Then, it may be asked: "Why carry over those=20 permanent=20 > atoms?" Because it is necessary for evolution; because the=20 developed=20 > man must be master of all the planes. If it were conceivable that=20 he=20 > could develop without those permanent atoms, he might possibly=20 become=20 > a glorious archangel upon higher planes, but he would be absolutely=20 > useless in these lower worlds, for he would have cut off from=20 himself=20 > the power of feeling and of thinking. So that we must not drop the=20 > permanent atoms, but purify them.=20 >=20 > The task before most of us at present is that of realising the ego=20 as=20 > the true man, so that we may let him work, instead of this false=20 > personal self with which we are so ready to identify ourselves. It=20 is=20 > so easy for us to feel: "I am angry; I am jealous"; when the truth=20 is=20 > that which is pushing us to anger or to jealousy is merely the=20 desire- > elemental, which yearns for strong and coarse undulations, which=20 help=20 > him on his downward way into grosser matter. We must realise that=20 the=20 > true man can never be so foolish as to wish for such vibrations as=20 > these - that he can never desire anything but that which will be=20 good=20 > for his own evolution, and helpful for that of others. A man says=20 > that he feels impelled by passion. Let him wait and think: "Is it=20 > really I?" And he will discover that it is not he at all, but=20 > something else that is trying to get hold of him and make him feel=20 > thus. He has the right and the duty to assert his independence of=20 > that thing, and to proclaim himself as a free man, pursuing the=20 road=20 > of evolution which God has marked out for him.=20 >=20 > Thus it is at present our business to realise ourselves as the ego;=20 > but when that is fully accomplished, when the lower is nothing but=20 a=20 > perfect instrument in the hands of the higher, it will become our=20 > duty to realise that even the ego is not the true man. For the ego=20 > has had a beginning - it came into existence at the moment of=20 > individualisation; and whatever has a beginning must have an end.=20 > Therefore even the ego, which has lasted since we left the animal=20 > kingdom, is also impermanent. Is there then nothing in us that=20 > endures, nothing that will have no end? There is the Monad, the=20 > Divine Spark, which is verily a fragment of God, an atom of the=20 > Deity. Crude and inaccurate expressions, assuredly; yet I know of=20 no=20 > other way in which the idea can be conveyed even as well as in=20 words=20 > such as these. For each Monad is literally a part of God,=20 apparently=20 > temporarily separated from Him, while he is enclosed in the veils=20 of=20 > matter, though in truth never for one moment really separated.=20 >=20 > He can never be apart from God, for the very matter in which he=20 veils=20 > himself is also a manifestation of the Divine. To us sometimes=20 matter=20 > seems evil, because it weighs us down, it clogs our faculties, it=20 > seems to hold us back upon our road; yet remember that this is only=20 > because as yet we have not learned to control it, because we have=20 not=20 > realised that it also is divine in its essence, because there is=20 > nothing but God. A Sufi sage once told me that this was his=20 > interpretation of the cry which rings out daily in the call of the=20 > muezzin from the minaret all over the Muhammadan world: "There is=20 no=20 > God but God, and Muhammad is the Prophet of God." He told me that=20 in=20 > his opinion the true mystical meaning of the first part of this cry=20 > was: "There is nothing but God." And that is eternally true; we=20 know=20 > that all comes from Him, and that to Him all will one day return,=20 but=20 > we find it hard to realise that all is in Him even now, and that in=20 > Him it eternally abides. All is God - even the desire-elemental,=20 and=20 > the things which we think of as evil, for many waves of life come=20 > forth from Him, and not all of them are moving in the same=20 direction.=20 >=20 > We, being Monads, belonging to an earlier wave, are somewhat fuller=20 > expressions of Him, somewhat nearer to Him in our consciousness=20 than=20 > the essence out of which is made the desire-elemental. In the=20 course=20 > of our evolution there is always a danger that a man should=20 identify=20 > himself with the point at which he is most fully conscious. Most=20 men=20 > at present are more conscious in their feelings and passions than=20 > anywhere else, and of this the desire-elemental craftily takes=20 > advantage, and endeavours to induce the man to identify himself=20 with=20 > those desires and emotions.=20 >=20 > So when the man rises to a somewhat higher level, and his principal=20 > activity becomes mental, there is danger lest he should identify=20 > himself with the mind, and it is only by realising himself as the=20 > ego, and making that the strongest point of his consciousness, that=20 > he can fully identify himself with it. When he has done that, he=20 has=20 > achieved the goal of his present efforts; but immediately he must=20 > begin his effort over again at that higher level, and try gradually=20 > to realize the truth of the position we laid down at the beginning,=20 > that as the personality is to the ego, so is the ego to the Monad.=20 It=20 > is useless at our present stage to endeavour to indicate the steps=20 > which he will have to take in order to do this, or the stages of=20 > consciousness through which he will pass. Such conceptions as can=20 be=20 > formed of then may be arrived at by applying the ancient rule that=20 as=20 > is below is but a reflection of that which exists in higher worlds,=20 > so that the steps and the stages must to some extant be a=20 repetition=20 > upon a higher level of those which have already been experienced in=20 > our lower efforts.=20 >=20 > We may reverently presume (though here we are going far beyond the=20 > actual knowledge) that when we have finally and fully realized that=20 > the Monad is the true man, we shall find behind that again a yet=20 > further and fuller and more glorious extension; we shall find that=20 > the Spark has never been separated from the Fire, but that as the=20 ego=20 > stands behind the personality, as the Monad stands behind the ego,=20 so=20 > the Solar Deity himself stands behind the Monad. Perhaps, even=20 > further still, it may be that in some way infinitely higher, and so=20 > at present utterly incomprehensible, a greater Deity stands behind=20 > the Solar Deity, and behind even that, through many stages, there=20 > must rest the Supreme over all. But here even thought fails us, and=20 > silence is the only true reverence.=20 >=20 > For the time, at least, the Monad is our personal God, the God=20 within=20 > us, that which produces us down here as a manifestation of him on=20 > these all but infinitely lower levels. What his consciousness is on=20 > his own plane we cannot pretend to say, nor can we fully understand=20 > it even when he has put upon himself the first veil and become the=20 > triple Spirit. The only way to understand such things is to rise on=20 > their level and to become one with them. When we do that we shall=20 > comprehend, but even then we shall be utterly unable to explain to=20 > anyone else what we know. It is at that stage, the stage of the=20 > triple Spirit, that we can first see the Monad, and he is then a=20 > triple light of blinding glory, yet possessing even on that stage=20 > certain qualities by which one Monad is somehow distinct of=20 another.=20 >=20 > Often a student asks: "But what have we to do with it while we are=20 > down here - this unknown glory so far above us?" It is natural=20 > question, yet in reality it is reverse of what should be; for the=20 > true man is the Monad, and we should rather say: "What can I, the=20 > Monad, do with my ego, and through it with my personality?" This=20 > would be correct attitude for this would express the actual facts;=20 > but we cannot truthfully take it, because we cannot realize this.=20 Yet=20 > we can say to ourselves: "I know that I am the Monad, though as yet=20 I=20 > cannot express it: I know that I am the ego, a mere fraction of=20 that=20 > Monad, but still out of all proportion greater than what I know of=20 > myself in the personality down here. More and more I will try to=20 > realize myself as that higher and greater being; more and more I=20 will=20 > try to make this lower presentation of myself worthy of its true=20 > destiny; more and more will I see to it that this lower self is=20 ever=20 > ready to catch the slightest hint or whisper from above - to follow=20 > the suggestions from the ego which we call intuitions - to=20 > distinguish the Voice of the Silence and to obey it".=20 >=20 > For the Voice of the Silence is not one thing always, but changes=20 as=20 > we ourselves evolve; or perhaps it would be better to say that it=20 is=20 > in truth one thing always, the voice of God, but it comes to us at=20 > different levels as we ourselves rise. To us now it is the voice of=20 > the ego, speaking to the personality; presently it will be the=20 voice=20 > of the Monad, speaking to the ego; later still the voice of the=20 > Deity, speaking to the Monad. Probably between these last two=20 stages=20 > there may be an intermediate one, in which the voice of one of the=20 > seven great Ministers of the Deity may speak to the Monad, and then=20 > in turn the Deity Himself may speak to His Minister; but always the=20 > Voice of the Silence is essentially divine.=20 >=20 > It is well that we should learn to distinguish this voice - this=20 > voice which speaks from above and yet from within; for sometimes=20 > other voices speak, and their counsel is not always wise. A medium=20 > finds this, for if he has not trained himself to distinguish, he=20 > often thinks that every voice coming from the astral plane must=20 > necessarily be all but divine, and therefore to be followed=20 > unquestioningly. Therefore discrimination is necessary, as well as=20 > watchfulness and obedience.=20 >=20 > Does the Monad, in the case of the ordinary man, ever do anything=20 > which affects or can affect his personality down here? I think we=20 may=20 > say that such interference is most unusual. The ego is trying, on=20 > behalf of the Monad, to obtain perfect control of the personality=20 and=20 > to use it as an instrument; and because that object is not yet=20 fully=20 > achieved, the Monad may well feel that the time has not yet come=20 for=20 > him to interfere from his own level, and to bring the whole of his=20 > force to bear, when that which is already in action is more than=20 > strong enough for the required purpose. But when the ego is already=20 > beginning to succeed in his effort to manage his lower vehicles,=20 the=20 > real man in the background does sometimes interfere.=20 >=20 > In the course of various investigations it has come in our way to=20 > examine some thousands of human beings; but we found traces of such=20 > interference only in a few. The most prominent instance is that=20 given=20 > in the twenty-ninth life of Alcyone, when he pledged himself before=20 > the Lord Gautama to devote himself in future lives to the=20 attainment=20 > of the Buddhahood in order to help humanity. That seemed to us then=20 a=20 > matter of such moment, and also of such interest, that we took some=20 > trouble to investigate it. This was a promise for the far-distant=20 > future, so that obviously the personality through which it was=20 given=20 > could by no means keep it; and when we rose to examine the part=20 borne=20 > in it by the ego, we found that he himself, though full of=20 enthusiasm=20 > at the idea, was being impelled to it by a mightier force from=20 > within, which he could not have resisted, even had he wished to do=20 > so. Following this clue still further, we found that the impelling=20 > force came forth unmistakably from the Monad. He had decided, and=20 he=20 > registered his decision; his will, working through the ego, will=20 > clearly have no difficulty in bringing all future personalities=20 into=20 > harmony.=20 >=20 > We found some other examples of the same phenomenon in the course=20 of=20 > the investigations into the beginnings of the Sixth Root Race.=20 > Looking forward to the life in that Californian Colony, we=20 recognised=20 > instantly certain well-known egos; and then arose the=20 > question: "Since men have free-will, is it possible that we can=20 > already be absolutely certain that all these people will be there=20 as=20 > we foresee ? Will none of them fall by the way?" Further=20 examination=20 > showed us that the same thing was happening here as with Alcyone.=20 > Certain Monads had already responded to the call of the higher=20 > Authorities, and had decided that their representative=20 personalities=20 > should assist in that glorious work; and because of that, nothing=20 > that these personalities might do during the intervening time could=20 > possibly interfere with the carrying out of that decision.=20 >=20 > Yet let no one think, because this is so, that he is compelled from=20 > without to do this or that; the compelling force is the real you;=20 > none else than yourself can ever bind you at any stage of your=20 > growth. And when the Monad has decided, the thing will be done; it=20 is=20 > well for the personality if he yields gracefully and readily, if he=20 > recognises the voice from above, and co-operates gladly; for if he=20 > does not do this, he will lay up for himself much useless=20 suffering.=20 > It is always the man himself who is doing this thing; and he, in=20 the=20 > personality, has to realise that the ego is himself, and he has for=20 > the moment to take it for granted that the Monad is still more=20 > himself - the final and greatest expression of him.=20 >=20 > Surely this view should be the greatest possible encouragement to=20 the=20 > man working down here, this knowledge that he is a far grander and=20 > more glorious being in reality than he appears to be, and that=20 there=20 > is a part of him - enormously the greater part - which has already=20 > achieved what he, as a personality, is trying to achieve; and that=20 > all that he has to do down here is to try to make himself a perfect=20 > channel for this higher and more real self; to do his work and to=20 try=20 > to help others in order that he may be a factor, however=20 microscopic,=20 > in forwarding the evolution of the world. For him who knows, there=20 is=20 > no question of the saving of the soul; the true man behind needs no=20 > salvation; he needs only that the lower self should realise him and=20 > express him. He is himself already divine; and all that he needs is=20 > to be able to realise himself in all the worlds and at all possible=20 > levels, so that in them all the Divine Power through him may work=20 > equally, and so God shall be all in all.=20 >=20 >=20 >=20 > -------------------------------------------------------------------- -- > ---------- >=20 > This document is part of the library of the The Liberal Catholic=20 > Church International.=20 > Except for the case of official documents and liturgies,=20 > no individual speaks for the Liberal Catholic Church as a whole.=20 >=20 >=20 >=20 >=20 >=20 >=20 > > Following passages are taken from the book Monad. > > Fraternally, > > Anand Gholap > >=20=20 > >=20 > > 46. = =20 > > STUDENTS who have not yet experienced the buddhic consciousness -=20 > > consciousness in the intui=ADtional world - frequently ask us to=20 > > describe it. Efforts have been made in this direction, and many=20 > > references to this consciousness and its character=ADistics are to=20 be=20 > > found scattered through our literature; yet the seeker after=20 > > knowledge finds these unsatisfactory, and we cannot wonder at it. > >=20 > > 47. = =20 > The=20 > > truth is that all description is necessarily and essentially=20 > > defective; it is impossible in physical words to give more than=20 the=20 > > merest hint of what this higher consciousness is, for the=20 physical=20 > > brain is incapable of grasping the reality. Those who have read=20 Mr.=20 > > Hinton's remarkable books on the fourth dimension will remember=20 how=20 > > he tries to explain to us our own limitations with regard to=20 higher=20 > > dimensions, by picturing for us with much careful detail the=20 > position=20 > > of an entity whose senses could work in two dimensions only. He=20 > > proves that to such a being the simplest actions of our world=20 must=20 > be=20 > > incomprehensible. A creature who has no sense of what we call=20 depth=20 > > or thickness could never see any terrestrial object as it really=20 > is;=20 > > he could observe only a section of it, and would therefore obtain=20 > > absolutely wrong impressions about even the commonest objects of=20 > > everyday life, while our powers of motion and of action would be=20 > > utterly incomprehensible to him. > >=20 > > 48. = =20 > The=20 > > difficulties which we encounter in trying to understand the=20 > phenomena=20 > > even of the astral world are precisely similar to those which Mr.=20 > > Hinton supposes to be experienced by his two-dimensional entity;=20 > but=20 > > when we try to raise our thoughts to the intuitional world we=20 have=20 > to=20 > > face a state of existence which is lived in no less than six=20 > > dimensions, if we are to continue at that level to employ the=20 same=20 > > nomenclature. So I fear we must admit from the outset that any=20 > > attempt to comprehend this higher consciousness is foredoomed to=20 > > failure; yet, as is but natural, the desire to try again and=20 again=20 > to=20 > > grasp something of it arises perennially in the mind of the=20 > student.=20 > > I do not venture to think that I can say anything to satisfy this=20 > > craving; the utmost that one can hope is to suggest a few new=20 > > considerations, and perhaps to approach the subject from a some=AD what=20 > > different point of view. > >=20 > > 49. = =20 > The=20 > > Monad in its own world is practically with=ADout limitations, at=20 least=20 > > as far as our solar system is concerned. But at every stage of=20 its=20 > > descent into matter it not only veils itself more and more deeply=20 > in=20 > > illusion, but it actually loses its powers. If in the beginning=20 of=20 > > its evolution it may be supposed to be able to move and to see in=20 > an=20 > > infinite number of these directions in space which we call=20 > > dimensions, at each downward step it cuts off one of these, until=20 > for=20 > > the consciousness of the physical brain only three of them are=20 > left.=20 > > It will thus be seen that by this involution into matter we are=20 cut=20 > > off from the knowledge of all but a minute part of the worlds=20 which=20 > > surround us; and furthermore, even what is left to us is but=20 > > imperfectly seen. Let us make an effort to realise what the=20 higher=20 > > consciousness may be by gradually supposing away some of our=20 limita=AD > > tions; and although we are labouring under them even while we are=20 > > thus supposing, the effort may possibly suggest to us some faint=20 > > adumbration of the reality. > >=20 > > 50. = =20 > Let=20 > > us begin with the physical world. The first thing that strikes us=20 > is=20 > > that our consciousness, even of that world, is curiously=20 imperfect.=20 > > The student need feel no surprise at this, for he knows that we=20 are=20 > > at present only just beyond the middle of the fourth round, and=20 > that=20 > > the perfection of conscious=ADness of any plane will not be attained=20 > by=20 > > normal humanity until the seventh round. The truth is that our=20 > whole=20 > > life is imprisoned within limitations which we do not realise=20 only=20 > > because we have always endured them, and because the ordinary man=20 > has=20 > > no conception of a condition in which they do not exist. Let us=20 > take=20 > > three examples; let us see how we are limited in our senses, our=20 > > powers and our intellect respectively. > >=20 > > 51. = =20 > > First, as to our senses. Let us take the sense of sight for an=20 > > example, and see how remarkably imperfect it is. Our physical=20 world=20 > > consists of seven sub-planes or degrees of density of matter, but=20 > our=20 > > sight enables us to perceive only two of these with anything=20 > > approaching perfection. We can usually see solid matter, if it is=20 > not=20 > > too finely sub=ADdivided; we can see a liquid that is not absolutely=20 > > clear; but we cannot see gaseous matter at all under ordinary=20 > > conditions, except in the rare instances in which it has an=20 > > especially brilliant colour (as in the case of chlorine) or when=20 it=20 > > happens to be dense, to be much compressed, and to be moving in a=20 > > parti=ADcular way - as in the case of the air which may sometimes be=20 > > seen rising from a heated road. Of the four etheric subdivisions=20 of=20 > > physical matter we remain absolutely unconscious so far as sight=20 is=20 > > concerned, although it is by means of the vibration of some of=20 > these=20 > > ethers that what we call light is conveyed to the eye. > >=20 > > 52. = =20 > Let=20 > > us then commence the imaginary process of removing our=20 limitations=20 > by=20 > > considering what would be the effect if we really possessed fully=20 > the=20 > > sight of the physical world. I am not taking into con=ADsideration=20 the=20 > > possibility of any increase in the power of our sight, though no=20 > > doubt that also will come in due course, so that we shall be able=20 > so=20 > > to alter the focus of the eye as to make it practically a=20 telescope=20 > > or a microscope at will. I am think=ADing for the moment only of the=20 > > additional objects that would come into our view if our sight=20 were=20 > > perfected. > >=20 > > 53. = =20 > > Nothing would any longer be opaque to us, so that we could see=20 > > through a wall almost as though it were not there, and could=20 > examine=20 > > the contents of a closed room or of a locked box with the=20 greatest=20 > > ease. I do not mean that by etheric sight a man could see through=20 a=20 > > mountain, or look straight through the earth to the other side of=20 > it;=20 > > but he could see a good way into the rock, and he could see down=20 to=20 > a=20 > > considerable depth in the earth, much as we can now see through=20 > many=20 > > feet of water to the bottom of a clear pool. > >=20 > > 54. = =20 > One=20 > > can readily see a score of ways in which the possession of such a=20 > > faculty would be practically valuable, and it would manifestly=20 add=20 > to=20 > > our know=ADledge in many directions. All surgical work could be=20 > > performed with an ease and certainty of which at present we have=20 no=20 > > conception, and there would be fewer cases of inaccurate=20 diagnosis.=20 > > We could see the etheric bodies of our friends, and so we should=20 be=20 > > able to indicate unfailingly the source and cause of any nervous=20 > > affection. A whole fresh world would come under the observation=20 of=20 > > the chemist, for he would then be able to deal with ethers as he=20 > now=20 > > deals with gases. Our sight would instantly inform us as to the=20 > > healthiness or other=ADwise of our surroundings, just as even now=20 our=20 > > noses warn us of the presence of certain forms of putrefaction.=20 We=20 > > could see at once when we were in the presence of undesirable=20 germs=20 > > or impurities of any kind, and could take our precau=ADtions=20 > > accordingly. We could study the great hosts of the fairies, of=20 the=20 > > gnomes and the water-spirits, as readily as now we can study=20 > natural=20 > > history or entomology; the world would be far fuller and far more=20 > > interesting with even this slight augmentation of our sense. 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