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=== The triple Monad === | === The triple Monad === | ||
When the dual Monad | When the universal dual Monad gets in touch with [[manas]], it gets associated to a consciousness that is able to function on the lower planes. [[Helena Petrovna Blavatsky|Mme. Blavatsky]] wrote: | ||
<blockquote>The Monad is impersonal and a god per se, albeit unconscious on this plane. For, divorced from its third (often called fifth) principle, Manas, which is the horizontal line of the first manifested triangle or trinity, it can have no consciousness or perception of things on this earthly plane. “The highest sees through the eye of the lowest” in the manifested world; Purusha (Spirit) remains blind without the help of Prakrit (matter) in the material spheres; and so does Atma-Buddhi without Manas.<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. II, (Wheaton, IL: Theosophical Publishing House, 1993), 123, fn.</ref></blockquote> | |||
<blockquote>Buddhi being the first differentiation, the first ray, it is universal consciousness, and could not act on any one plane, especially on the terrestrial plane. And to be conscious of something, of somebody, it must have Manas, that is to say, the consciousness of this plane.<ref>Michael Gomes (transcriber), ''The Secret Doctrine Commentaries'' (The Hague: I.S.I.S. foundation, 2010), 610.</ref></blockquote> | |||
It is by absorbing the highest attributes of [[manas]] that the dual Monad becomes conscious: | |||
<blockquote>To awaken in it [the Monad] to life the latent consciousness, especially that of personal individuality, requires the monad plus the highest attributes of the fifth [principle].<ref>Vicente Hao Chin, Jr. ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 68 (Quezon City: Theosophical Publishing House, 1993), 194.</ref></blockquote> | <blockquote>To awaken in it [the Monad] to life the latent consciousness, especially that of personal individuality, requires the monad plus the highest attributes of the fifth [principle].<ref>Vicente Hao Chin, Jr. ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 68 (Quezon City: Theosophical Publishing House, 1993), 194.</ref></blockquote> | ||
Revision as of 19:47, 21 October 2013
Monad (μονάς monas) is a Greek word for "unit". With the Pythagoreans it was a term for Divinity, the source or the One. In Theosophy the word monad refers to the two highest principles, ātman and buddhi, which assimilate the highest attributes of manas during the process of evolution.
Theosophical view
Helena Petrovna Blavatsky wrote:
The Monad of every living being . . . is an individual Dhyan Chohan, distinct from others, a kind of spiritual individuality of its own, during one special Manvantara. Its Primary, the Spirit (Atman) is one, of course, with Paramatma (the one Universal Spirit), but the vehicle (Vahan) it is enshrined in, the Buddhi, is part and parcel of that Dhyan-Chohanic Essence.[1]
The original dual monad, compelled by the circle of necessity, engages in a process of evolution from which emerges as a triad after assimilating the essence of manas during the stage of human evolution:
Monad (Gr.). The Unity, the one; but in Occultism it often means the unified triad, Atma-Buddhi-Manas, or the duad, Atma-Buddhi, that immortal part of man which reincarnates in the lower kingdoms, and gradually progresses through them to Man and then to the final goal— Nirvâna.[2]
Although the Monad is usually referred to as a combination of the seventh, sixth, and even fifth principles, as a unity, it is beyond even the seventh:
The monad, then, viewed as ONE, is above the seventh principle (in Kosmos and man), and as a triad, it is the direct radiant progeny of the said compound UNIT, not the breath (and special creation out of nihil) of “God,” as that unit is called; for such an idea is quite unphilosophical, and degrades Deity, dragging it down to a finite, attributive condition.[3]
The dual Monad
Ātman and buddhi, being universal, are not endowed with individual consciousness. Therefore the dual Monad is not conscious:
The sixth and seventh principles apart from the rest constitute the eternal, imperishable, but also unconscious “Monad.”[4]
The triple Monad
When the universal dual Monad gets in touch with manas, it gets associated to a consciousness that is able to function on the lower planes. Mme. Blavatsky wrote:
The Monad is impersonal and a god per se, albeit unconscious on this plane. For, divorced from its third (often called fifth) principle, Manas, which is the horizontal line of the first manifested triangle or trinity, it can have no consciousness or perception of things on this earthly plane. “The highest sees through the eye of the lowest” in the manifested world; Purusha (Spirit) remains blind without the help of Prakrit (matter) in the material spheres; and so does Atma-Buddhi without Manas.[5]
Buddhi being the first differentiation, the first ray, it is universal consciousness, and could not act on any one plane, especially on the terrestrial plane. And to be conscious of something, of somebody, it must have Manas, that is to say, the consciousness of this plane.[6]
It is by absorbing the highest attributes of manas that the dual Monad becomes conscious:
To awaken in it [the Monad] to life the latent consciousness, especially that of personal individuality, requires the monad plus the highest attributes of the fifth [principle].[7]
The astral Monad
In Isis Unveiled the "astral monad" is mentioned in relation to the concept of reincarnation.[8] Because these passages brought a controversy, the Mahatma K.H. had to explain in one of his letters that they "recognise in the astral monad the personal Ego", adding that the "personal, or astral monad, the "moi fluidique" [is] the manas, or the intellectual mind, the 5th principle".[9]
Pythagorean Monad
Leibniz's Monad
Gottfried Wilhelm Leibniz (July 1, 1646 – November 14, 1716) was a German mathematician and philosopher described. His best known contribution to metaphysics is his theory of simple substances or monads, published in his book Monadology. According to Leibniz, monads are elementary particles, being the ultimate elements of the universe. They are "substantial forms of being" with blurred perception of each other. The monads are centers of force, of which space, matter, and motion are merely phenomena. They are eternal, indecomposable, individual, subject to their own laws, un-interacting, and each reflecting the entire universe in a pre-established harmony.
Online resources
Articles
- Monad at Theosopedia
Notes
- ↑ Helena Petrovna Blavatsky, The Secret Doctrine vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 265.
- ↑ Helena Petrovna Blavatsky, The Theosophical Glossary (Krotona, CA: Theosophical Publishing House, 1973), 216.
- ↑ Helena Petrovna Blavatsky, The Secret Doctrine vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 573.
- ↑ Vicente Hao Chin, Jr. The Mahatma Letters to A.P. Sinnett in chronological sequence No. 68 (Quezon City: Theosophical Publishing House, 1993), 194.
- ↑ Helena Petrovna Blavatsky, The Secret Doctrine vol. II, (Wheaton, IL: Theosophical Publishing House, 1993), 123, fn.
- ↑ Michael Gomes (transcriber), The Secret Doctrine Commentaries (The Hague: I.S.I.S. foundation, 2010), 610.
- ↑ Vicente Hao Chin, Jr. The Mahatma Letters to A.P. Sinnett in chronological sequence No. 68 (Quezon City: Theosophical Publishing House, 1993), 194.
- ↑ See Isis Unveiled vol. I, (Wheaton, IL: Theosophical Publishing House, 1972), pp. 351.
- ↑ Vicente Hao Chin, Jr., The Mahatma Letters to A.P. Sinnett in chronological sequence No. 85b (Quezon City: Theosophical Publishing House, 1993), 260.