THE
OF
THEOSOPHY
A Definitive Work on Theosophy
By
William Quan Judge
CHAPTER
7
Manas
In our analysis of man's nature we have so far
considered only the perishable elements which make up the lower man, and have
arrived at the fourth principle or plane -- that of desire -- without having
touched upon the question of Mind.
But even so far as we have gone it must be evident
that there is a wide difference between the ordinary ideas about Mind and those
found in Theosophy.
Ordinarily the Mind is thought to be immaterial, or to
be merely the name for the action of the brain in evolving thought, a process
wholly unknown other than by inference, or that if there be no brain there can
be no mind.
A good deal of attention has been paid to cataloguing
some mental functions and attributes, but the terms are altogether absent from
the language to describe actual metaphysical and spiritual facts about man.
This confusion and poverty of words for these uses are due almost entirely,
first, to dogmatic religion, which has asserted and enforced for many centuries
dogmas and doctrines which reason could not accept, and secondly to the natural
war which grew up between science and religion just as soon as the fetters
placed by religion upon science were
removed and the latter was permitted to deal with
facts in nature.
The reaction against religion naturally prevented
science from taking any but a materialistic view of man and nature. So from
neither of these two have we yet gained the words needed for describing the
fifth, sixth, and seventh principles, those
which make up the Trinity, the real man, the immortal
pilgrim.
The fifth principle is Manas, in the classification
adopted by Mr. Sinnett, and is usually translated Mind. Other names have been
given to it, but it is the knower, the perceiver, the thinker. The sixth is
Buddhi, or spiritual discernment; the seventh is Atma, or Spirit, the ray from
the Absolute Being.
The English language will suffice to describe in part
what Manas is, but not Buddhi, or Atma, and will leave many things relating to
Manas undescribed.
The course of evolution developed the lower principles
and produced at last the form of man with a brain of better and deeper capacity
than that of any other animal. But this man in form was not man in mind, and
needed the fifth principle, the thinking, perceiving one, to differentiate him
from the animal
kingdom and to confer the power of becoming
self-conscious.
The monad was imprisoned in these forms, and that
monad is composed of Atma and Buddhi; for without the presence of the monad
evolution could not go forward. Going back for a moment to the time when the
races were devoid of mind, the question arises, "who gave the mind, where
did it come from, and what is it?" It is the link between the Spirit of
God above and the personal below; it was given to the mindless monads by others
who had gone all through this process ages upon ages before in other worlds and
systems of worlds, and it therefore came from other evolutionary periods which
were carried out and completed long before the solar system had begun. This is
the theory, strange and unacceptable today, but which must be stated if we are
to tell the truth about theosophy; and this is only handing on what others have
said before.
The manner in which this light of mind was given to
the Mindless Men can be understood from the illustration of one candle lighting
many. Given one lighted candle and numerous unlighted ones, it follows that
from one light the others may also be set aflame. So in the case of Manas. It
is the candle of flame. The
mindless men having four elementary principles of
Body, Astral Body, Life and Desire, are the unlighted candles that cannot light
themselves.
The Sons of Wisdom, who are the Elder Brothers of
every family of men on any globe, have the light, derived by them from others
who reach back, and yet farther back, in endless procession with no beginning
or end. They set fire to the combined lower principles and the Monad, thus
lighting up Manas in the new men and preparing another great race for final
initiation.
This lighting up of the fire of Manas is symbolized in
all great religions and Freemasonry. In the east one priest appears holding a
candle lighted at the altar, and thousands of others light their candles from
this one. The Parsees also have their sacred fire which is lighted from some
other sacred flame.
Manas, or the Thinker, is the reincarnating being, the
immortal who carries the results and values of all the different lives lived on
earth or elsewhere. Its nature becomes dual as soon as it is attached to a
body. For the human brain is a superior organism and Manas uses it to reason
from premises to conclusions.
This also differentiates man from animal, for the
animal acts from automatic and so-called instinctual impulses, whereas the man
can use reason. This is the lower aspect of the Thinker or Manas, and not, as
some have supposed, the highest and best gift belonging to man. Its other, and
in theosophy higher, aspect is the intuitional, which knows, and does not
depend on reason. The lower, and purely intellectual, is nearest to the
principle of Desire, and is thus distinguished from its other side which has
affinity for the spiritual principles above. If the Thinker, then, becomes
wholly intellectual, the entire nature begins to tend downward; for intellect
alone is cold, heartless, selfish, because it is not lighted up by the two
other principles of Buddhi and Atma.
In Manas the thoughts of all lives are stored. That is
to say: in any one life, the sum total of thoughts underlying all the acts of
the lifetime will be of one character in general, but may be placed in one or
more classes. That is, the business man of today is a single type; his entire life
thoughts represent but one single thread of thought. The artist is another. The
man who has engaged in business, but also thought much upon fame and power
which he never attained, is still another.
The great mass of self-sacrificing, courageous, and strong
poor people who have but little time to think, constitute another distinct
class. In all these the total quantity of life thoughts makes up the stream or
thread of a life's meditation -- "that upon which the heart was set"
-- and is stored in Manas, to be brought out again at any time in whatever life
the brain and bodily environments are similar to those used in engendering that
class of thoughts.
It is Manas which sees the objects presented to it by
the bodily organs and the actual organs within. When the open eye receives a
picture on the retina, the whole scene is turned into vibrations in the optic
nerves which disappear into the brain, where Manas is enabled to perceive them
as idea. And so with every other organ or sense. If the connection between
Manas and the brain be broken, intelligence will not be manifested unless Manas
has by training found out how to project the astral body from the physical and
thereby keep up communication with fellowmen.
That the organs and senses do not cognize objects,
hypnotism,
mesmerism, and spiritualism have now proved. For, as
we see in mesmeric and hypnotic experiments, the object seen or felt, and from
which all the effects of solid objects may be sensed, is often only an idea
existing in the operator's brain. In the same way Manas, using the astral body,
has only to impress an idea upon the other person to make the latter see the
idea and translate it into a visible body from which the usual effects of
density and weight seem to follow.
And in hypnotism there are many experiments, all of
which go to show that so called matter is not per se solid or dense; that sight
does not always depend on the eye and rays of light proceeding from an object;
that the intangible for one normal brain and organs may be perfectly tangible
for another; and that physical
effects in the body may be produced from an idea
solely.
The well-known experiments of producing a blister by a
simple piece of paper, or preventing a real blistering plaster from making a
blister, by force of the idea conveyed to a subject, either that there was to
be or not to be a blister,
conclusively prove the power of effecting an impulse
on matter by the use of that which is called Manas. But all these phenomena are
the exhibition of the powers of lower Manas acting in the astral Body and the
fourth principle -- Desire, using the physical body as the field for the
exhibition of the forces.
It is this lower Manas which retains all the
impressions of a lifetime and sometimes strangely exhibits them in trances or
dreams, delirium, induced states, here and there in normal conditions, and very
often at the time of physical death. But it is so occupied with the brain, with
memory and with sensation, that it usually presents but few recollections out
of the mass of events that years have brought before it. It interferes with the
action of Higher Manas because just at the present point of evolution, Desire
and all corresponding powers, faculties, and senses are the most highly
developed, thus obscuring, as it were, the white light of the spiritual side of
Manas. It is tinted by each object presented to it, whether it be a
thought-object or a material one. That is to say, Lower Manas operating through
the brain is at once altered into the shape and other characteristics of any
object, mental or otherwise. This causes it to have four peculiarities.
First, to naturally fly off from any point, object, or
subject;
second, to fly to some pleasant idea;
third, to fly to an unpleasant idea;
fourth, to remain passive and considering naught.
The first is due to memory and the natural motion of
Manas; the second and third are due to memory alone; the fourth signifies sleep
when not abnormal, and when abnormal is going toward insanity. These mental
characteristics all belonging to Lower Manas, are those which the Higher Manas,
aided by Buddhi and Atma, has to fight and conquer. Higher Manas, if able to
act, becomes what we sometimes call Genius; if completely master, then one may
become a god.
But memory continually presents pictures to Lower
Manas, and the result is that the Higher is obscured. Sometimes, however, along
the pathway of life we do see here and there men who are geniuses or great
seers and prophets. In these the Higher powers of Manas are active and the
person illuminated. Such were the great Sages of the past, men like Buddha,
Jesus, Confucius, Zoroaster, andothers. Poets, too, such as Tennyson,
Longfellow, and others, are men in whom Higher Manas now and then sheds a
bright ray on the man below, to be soon obscured, however, by the effect of
dogmatic religious education which has given memory certain pictures that
always prevent Manas from gaining full activity.
In this higher Trinity, we have the God above each
one; this is Atma, and may be called the Higher Self.
Next is the spiritual part of the soul called Buddhi;
when thoroughly united with Manas this may be called the Divine Ego.
The inner Ego, who reincarnates, taking on body after
body, storing up the impressions of life after life, gaining experience and
adding it to the divine Ego, suffering and enjoying through an immense period
of years, is the fifth principle -- Manas -- not united to Buddhi. This is the
permanent individuality which gives to every man the feeling of being himself
and not some other; that which through all the changes of the days and nights
from youth to the end of life makes us feel one identity through all the
period; it bridges the gap made by sleep; in like manner it bridges the gap
made by the sleep of death.
It is this, and not our brain, that lifts us above the
animal. The depth and variety of the brain convolutions in man are caused by
the presence of Manas, and are not the cause of mind. And when we either wholly
or now and then become consciously united with Buddhi, the Spiritual Soul, we
behold God, as it were.
This is what the ancients all desired to see, but what
the moderns do not believe in, the latter preferring rather to throw away their
own right to be great in nature, and to worship an imaginary god made up solely
of their own fancies and not very different from weak human nature.
This permanent individuality in the present race has
therefore been through every sort of experience, for Theosophy insists on its
permanence and in the necessity for its continuing to take part in evolution.
It has a duty to perform, consisting in raising up to a higher state all the
matter concerned in the chain of globes to which the earth belongs. We have all
lived and taken part in civilization after civilization, race after race, on
earth, and will so continue throughout all the rounds and races until the
seventh is complete.
At the same time it should be remembered that the matter
of this globe and that connected with it has also been through every kind of
form, with possibly some exceptions in very low planes of mineral formation.
But in general all the matter visible, or held in space still unprecipitated,
has been moulded at one time or another into forms of all varieties, many of
these being such as we now have no idea of.
The processes of evolution, therefore, in some
departments, now go forward with greater rapidity than in former ages because
both Manas and matter have acquired facility of action. Especially is this so
in regard to man, who is the farthest ahead of all things or beings in this
evolution. He is now incarnated and projected into life more quickly than in
earlier periods when it consumed many years to obtain a "coat of
skin." This coming into life over and over again cannot be avoided by the
ordinary man because Lower Manas is still bound by Desire, which is the
preponderating principle at the present period.
Being so influenced by Desire Manas is continually
deluded while in the body, and being thus deluded is unable to prevent the
action upon it of the forces set up in the life time. These forces are
generated by Manas, that is, by the thinking of the life time. Each thought
makes a physical as well as mental link with the desire in which it is rooted.
All life is filled with such thoughts, and when the period of rest after death
is ended Manas is bound by innumerable electrical magnetic threads to earth by
reason of the thoughts of the last life, and therefore by desire, for it was
desire that caused so many thoughts and ignorance of the true nature of things.
An understanding of this doctrine of man being really a thinker and made of
thought will make clear all the rest in relation to incarnation and reincarnation.
The body of the inner man is made of thought, and this being so it must follow
that if the thoughts have more affinity for earth-life than for life elsewhere
a return to life here is inevitable. At the present day Manas is not fully
active in the race, as Desire still is uppermost. In the next cycle of the
human period Manas will be fully active and developed in the entire race. Hence
the people of the earth have not yet come to the point of making a conscious
choice as to the path they will take; but when in the cycle referred to, Manas
is active, all will then be compelled to consciously make the choice to right
or left, the one leading to complete and conscious union with Atma, the other
to the annihilation of those beings who prefer that path.
______________________
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An Outline of Theosophy
Charles Webster Leadbeater
Theosophy - What it is How is it Known?
The Method of Observation General Principles
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The Deity
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Arthur draws the Sword from the Stone
The Knights of The Round Table
The Roman Amphitheatre at Caerleon,
Eamont Bridge, Nr Penrith, Cumbria, England.
Geoffrey of Monmouth
(History of the Kings of Britain)
The reliabilty of this work has long been a subject of
debate but it is the first definitive account of Arthur’s
Reign
and one which puts Arthur in a historcal context.
and his version’s political agenda
According to Geoffrey of Monmouth
The first written mention of Arthur as a heroic figure
The British leader who fought twelve battles
King Arthur’s ninth victory at
The Battle of the City of the Legion
King Arthur ambushes an advancing Saxon
army then defeats them at Liddington Castle,
Badbury, Near Swindon, Wiltshire, England.
King Arthur’s twelfth and last victory against the Saxons
Traditionally Arthur’s last battle in which he was
mortally wounded although his side went on to win
No contemporary writings or accounts of his life
but he is placed 50 to 100 years after the accepted
King Arthur period. He refers to Arthur in his inspiring
poems but the earliest written record of these dates
from over three hundred years after Taliesin’s death.
Pendragon Castle
Mallerstang Valley, Nr Kirkby Stephen,
A 12th Century Norman ruin on the site of what is
reputed to have been a stronghold of Uther Pendragon
From
wise child with no earthly father to
Megastar
of Arthurian Legend
History of the Kings of Britain
Drawn from the Stone or received from the Lady of the Lake.
Sir Thomas Malory’s Le Morte d’Arthur has both versions
with both swords called Excalibur. Other versions
5th & 6th Century Timeline of Britain
From the departure of the Romans from
Britain to the establishment of sizeable
Anglo-Saxon Kingdoms
Glossary of
Arthur’s uncle:- The puppet ruler of the Britons
controlled and eventually killed by Vortigern
Amesbury, Wiltshire, England. Circa 450CE
An alleged massacre of Celtic Nobility by the Saxons
History of the Kings of Britain
Athrwys / Arthrwys
King of Ergyng
Circa 618 - 655 CE
Latin: Artorius; English: Arthur
A warrior King born in Gwent and associated with
Caerleon, a possible Camelot. Although over 100 years
later that the accepted Arthur period, the exploits of
Athrwys may have contributed to the King Arthur Legend.
He became King of Ergyng, a kingdom between
Gwent and Brycheiniog (Brecon)
Angles under Ida seized the Celtic Kingdom of
Bernaccia in North East England in 547 CE forcing
Although much later than the accepted King Arthur
period, the events of Morgan Bulc’s 50 year campaign
to regain his kingdom may have contributed to
Old Welsh: Guorthigirn;
Anglo-Saxon: Wyrtgeorn;
Breton: Gurthiern; Modern Welsh; Gwrtheyrn;
*********************************
An earlier ruler than King Arthur and not a heroic figure.
He is credited with policies that weakened Celtic Britain
to a point from which it never recovered.
Although there are no contemporary accounts of
his rule, there is more written evidence for his
existence than of King Arthur.
How Sir Lancelot slew two giants,
From Sir Thomas Malory’s Le Morte d’Arthur
How Sir Lancelot rode disguised
in Sir Kay's harness, and how he
From Sir Thomas Malory’s Le Morte d’Arthur
How Sir Lancelot jousted against
four knights of the Round Table,
From Sir Thomas Malory’s Le Morte d’Arthur
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______________________________________________
Foundation of the Original Theosophical Society 1875
The first
Theosophical Society was founded in New York on
November 17th
1875 by Helena Petrovna Blavatsky,
Colonel Henry
Steel Olcott, William Quan Judge and others.
The
Theosophical Movement now consists of a diverse range of
organizations
which carry the Theosophical Tradition forward.
Cardiff
Theosophical Society has been promoting Theosophy since 1908
______________________________________________
मूल थियोसोफिकल सोसायटी 1875 फाउंडेशन
पहले थियोसोफिकल सोसायटी को न्यूयॉर्क में स्थापित किया गया था
17 नवंबर Helena Petrovna Blavatsky द्वारा 1875,
कर्नल Henry Steel Olcott,
William Quan Judge और दूसरों.
थियोसोफिकल आंदोलन अब एक विविध रेंज के होते हैं
आगे थियोसोफिकल परंपरा ले जो संगठनों.
कार्डिफ थियोसोफिकल सोसायटी 1908 के बाद से ब्रह्मविद्या को बढ़ावा देने की गई है
_______________________________________
Mūla thiyōsōphikala sōsāyaṭī 1875 phā'uṇḍēśana
Pahalē thiyōsōphikala sōsāyaṭī kō n'yūyŏrka mēṁ sthāpita kiyā gayā thā
17 Navambara Helena Petrovna Blavatsky dvārā 1875,
Kamala Henry Steel Olcott, aura dūsarōṁ.
Thiyōsōphikala āndōlana aba ēka vividha rēn̄ja kē hōtē haiṁ
Āgē thiyōsōphikala paramparā lē jō saṅgaṭhanōṁ.
Kārḍipha
thiyōsōphikala sōsāyaṭī 1908 kē bāda sē
brahmavidyā
kō baṛhāvā dēnē kī ga'ī hai
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