https://theosophy.wiki/w-en/index.php?title=The_Secret_Doctrine_vol._1,_Stanza_I.9&feed=atom&action=historyThe Secret Doctrine vol. 1, Stanza I.9 - Revision history2024-03-29T12:32:31ZRevision history for this page on the wikiMediaWiki 1.39.4https://theosophy.wiki/w-en/index.php?title=The_Secret_Doctrine_vol._1,_Stanza_I.9&diff=32885&oldid=prevPablo Sender at 23:23, 30 June 20172017-06-30T23:23:42Z<p></p>
<table style="background-color: #fff; color: #202122;" data-mw="interface">
<col class="diff-marker" />
<col class="diff-content" />
<col class="diff-marker" />
<col class="diff-content" />
<tr class="diff-title" lang="en">
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Older revision</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 23:23, 30 June 2017</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l8">Line 8:</td>
<td colspan="2" class="diff-lineno">Line 8:</td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Page 48 ==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Page 48 ==</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>(''a'') Here we have before us the subject of centuries of scholastic disputations. The two terms “[[Ālaya|Alaya]]” and “[[Paramārtha|Paramartha]]” have been the causes of dividing schools and splitting the truth into more different aspects than any other mystic terms. Alaya is literally the “Soul of the World” or [[Anima Mundi]], the “[[Over-Soul]]” of [[Ralph Waldo Emerson|Emerson]], and according to [[Esoteric Philosophy|esoteric teaching]] it changes periodically its nature. Alaya, though eternal and changeless in its inner essence on the planes which are unreachable by either men or Cosmic Gods ([[Dhyāni-Buddha|Dhyani Buddhas]]), alters during the active life-period with respect to the lower [[plane]]s, ours included. During that time not only the Dhyani-Buddhas are one with Alaya in Soul and Essence, but even the man strong in the [[Yoga]] (mystic [[meditation]]) “is able to merge his soul with it” ([[<del style="font-weight: bold; text-decoration: none;">Āryāsaṅga</del>|Aryasanga]], the [[Bumapa]] school). This is not [[Nirvāṇa|Nirvana]], but a condition next to it. Hence the disagreement. Thus, while the [[Yogācāra|Yogacharyas]] (of the [[Mahāyāna Buddhism|Mahayana school]]) say that [[Ālaya|Alaya]] is the personification of the [[Śūnyatā|Voidness]], and yet [[Ālaya|Alaya]] (Nyingpo and Tsang in Tibetan) is the basis of every visible and invisible thing, and that, though it is eternal and immutable in its essence, it reflects itself in every object of the Universe “like the moon in clear tranquil water”; other schools dispute the statement. The same for [[Paramārtha|Paramartha]]: the Yogacharyas interpret the term as that which is also dependent upon other things (paratantral); and the [[Madhyamaka|Madhyamikas]] say that Paramartha is limited to [[Pariniṣpanna|Paranishpanna]] or absolute perfection; i.e., in the exposition of these “two truths” (out of four), the former believe and maintain that (on this plane, at any rate) there exists only [[Paramārtha#Saṁvṛiti-satya|Samvritisatya]] or relative truth; and the latter teach the existence of [[Paramārtha#Paramārtha-satya|Paramarthasatya]], the “absolute truth.”* “No [[Arhat]], oh mendicants, can reach absolute knowledge before he becomes one with [[Nirvāṇa#Parinirvāṇa|Paranirvana]]. Parikalpita and Paratantra are his two great enemies” (Aphorisms of the Bodhisattvas). Parikalpita (in Tibetan Kun-ttag) is error, made by those unable to realize the emptiness and illusionary nature of all; who believe something to exist which does not — e.g., the [[Buddhism#Three_marks_of_existence|Non-Ego]]. And</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>(''a'') Here we have before us the subject of centuries of scholastic disputations. The two terms “[[Ālaya|Alaya]]” and “[[Paramārtha|Paramartha]]” have been the causes of dividing schools and splitting the truth into more different aspects than any other mystic terms. Alaya is literally the “Soul of the World” or [[Anima Mundi]], the “[[Over-Soul]]” of [[Ralph Waldo Emerson|Emerson]], and according to [[Esoteric Philosophy|esoteric teaching]] it changes periodically its nature. Alaya, though eternal and changeless in its inner essence on the planes which are unreachable by either men or Cosmic Gods ([[Dhyāni-Buddha|Dhyani Buddhas]]), alters during the active life-period with respect to the lower [[plane]]s, ours included. During that time not only the Dhyani-Buddhas are one with Alaya in Soul and Essence, but even the man strong in the [[Yoga]] (mystic [[meditation]]) “is able to merge his soul with it” ([[<ins style="font-weight: bold; text-decoration: none;">Asanga</ins>|Aryasanga]], the [[Bumapa]] school). This is not [[Nirvāṇa|Nirvana]], but a condition next to it. Hence the disagreement. Thus, while the [[Yogācāra|Yogacharyas]] (of the [[Mahāyāna Buddhism|Mahayana school]]) say that [[Ālaya|Alaya]] is the personification of the [[Śūnyatā|Voidness]], and yet [[Ālaya|Alaya]] (Nyingpo and Tsang in Tibetan) is the basis of every visible and invisible thing, and that, though it is eternal and immutable in its essence, it reflects itself in every object of the Universe “like the moon in clear tranquil water”; other schools dispute the statement. The same for [[Paramārtha|Paramartha]]: the Yogacharyas interpret the term as that which is also dependent upon other things (paratantral); and the [[Madhyamaka|Madhyamikas]] say that Paramartha is limited to [[Pariniṣpanna|Paranishpanna]] or absolute perfection; i.e., in the exposition of these “two truths” (out of four), the former believe and maintain that (on this plane, at any rate) there exists only [[Paramārtha#Saṁvṛiti-satya|Samvritisatya]] or relative truth; and the latter teach the existence of [[Paramārtha#Paramārtha-satya|Paramarthasatya]], the “absolute truth.”* “No [[Arhat]], oh mendicants, can reach absolute knowledge before he becomes one with [[Nirvāṇa#Parinirvāṇa|Paranirvana]]. Parikalpita and Paratantra are his two great enemies” (Aphorisms of the Bodhisattvas). Parikalpita (in Tibetan Kun-ttag) is error, made by those unable to realize the emptiness and illusionary nature of all; who believe something to exist which does not — e.g., the [[Buddhism#Three_marks_of_existence|Non-Ego]]. And</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l21">Line 21:</td>
<td colspan="2" class="diff-lineno">Line 21:</td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Esoteric philosophy]] teaches that everything lives and is conscious, but not that all life and [[consciousness]] are similar to those of human or even animal beings. [[One Life|Life]] we look upon as “the one form of existence,” manifesting in what is called matter; or, as in man, what, incorrectly separating them, we name [[Spirit]], [[Soul]] and [[Matter]]. Matter is the vehicle for the manifestation of soul on this plane of existence, and soul is the vehicle on a higher plane for the manifestation of spirit, and these three are a trinity synthesized by [[Life]], which pervades them all. The idea of universal life is one of those ancient conceptions which are returning to the human mind in this century, as a consequence of its liberation from anthropomorphic theology. [[Science#Modern Science|Science]], it is true, contents itself with tracing or postulating the signs of universal life, and has not yet been bold enough even to whisper “[[Anima Mundi]]!” The idea of “crystalline life,” now familiar to science, would have been scouted half a century ago. Botanists are now searching for the nerves of plants; not that they suppose that plants can feel or think as animals do, but because they believe that some structure, bearing the same relation functionally to plant life that nerves bear to animal life, is necessary to explain vegetable growth and nutrition. It hardly seems possible that science can disguise from itself much longer, by the mere use of terms such as “force” and “energy,” the fact that things that have life are living things, whether they be atoms or planets.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Esoteric philosophy]] teaches that everything lives and is conscious, but not that all life and [[consciousness]] are similar to those of human or even animal beings. [[One Life|Life]] we look upon as “the one form of existence,” manifesting in what is called matter; or, as in man, what, incorrectly separating them, we name [[Spirit]], [[Soul]] and [[Matter]]. Matter is the vehicle for the manifestation of soul on this plane of existence, and soul is the vehicle on a higher plane for the manifestation of spirit, and these three are a trinity synthesized by [[Life]], which pervades them all. The idea of universal life is one of those ancient conceptions which are returning to the human mind in this century, as a consequence of its liberation from anthropomorphic theology. [[Science#Modern Science|Science]], it is true, contents itself with tracing or postulating the signs of universal life, and has not yet been bold enough even to whisper “[[Anima Mundi]]!” The idea of “crystalline life,” now familiar to science, would have been scouted half a century ago. Botanists are now searching for the nerves of plants; not that they suppose that plants can feel or think as animals do, but because they believe that some structure, bearing the same relation functionally to plant life that nerves bear to animal life, is necessary to explain vegetable growth and nutrition. It hardly seems possible that science can disguise from itself much longer, by the mere use of terms such as “force” and “energy,” the fact that things that have life are living things, whether they be atoms or planets.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>But what is the belief of the inner [[Esoteric Philosophy|esoteric Schools]]? the reader may ask. What are the doctrines taught on this subject by the Esoteric “Buddhists”? With them “[[Ālaya|Alaya]]” has a double and even a triple meaning. In the [[Yogācāra|Yogacharya]] system of the contemplative [[Mahāyāna Buddhism|Mahayana school]], Alaya is both the Universal Soul ([[Anima Mundi]]) and the Self of a progressed [[adept]]. “He who is strong in the [[Yoga]] can introduce at will his Alaya by means of [[meditation]] into the true Nature of Existence.” The “Alaya has an [[absolute]] eternal existence,” says [[<del style="font-weight: bold; text-decoration: none;">Āryāsaṅga</del>|Aryasanga]]—the rival of [[Nāgārjuna|Nagarjuna]].* In one sense it is [[Pradhāna|Pradhana]]; which</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>But what is the belief of the inner [[Esoteric Philosophy|esoteric Schools]]? the reader may ask. What are the doctrines taught on this subject by the Esoteric “Buddhists”? With them “[[Ālaya|Alaya]]” has a double and even a triple meaning. In the [[Yogācāra|Yogacharya]] system of the contemplative [[Mahāyāna Buddhism|Mahayana school]], Alaya is both the Universal Soul ([[Anima Mundi]]) and the Self of a progressed [[adept]]. “He who is strong in the [[Yoga]] can introduce at will his Alaya by means of [[meditation]] into the true Nature of Existence.” The “Alaya has an [[absolute]] eternal existence,” says [[<ins style="font-weight: bold; text-decoration: none;">Asanga</ins>|Aryasanga]]—the rival of [[Nāgārjuna|Nagarjuna]].* In one sense it is [[Pradhāna|Pradhana]]; which</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>'''Footnote'''</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>'''Footnote'''</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><nowiki>*</nowiki> [[<del style="font-weight: bold; text-decoration: none;">Āryāsaṅga</del>|Aryasanga]] was a pre-Christian [[Adept]] and founder of a Buddhist esoteric school, though Csoma di Koros places him, for some reasons of his own, in the seventh century [Footnote continued on next page]</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><nowiki>*</nowiki> [[<ins style="font-weight: bold; text-decoration: none;">Asanga</ins>|Aryasanga]] was a pre-Christian [[Adept]] and founder of a Buddhist esoteric school, though Csoma di Koros places him, for some reasons of his own, in the seventh century [Footnote continued on next page]</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Page 50 ==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Page 50 ==</div></td></tr>
</table>Pablo Senderhttps://theosophy.wiki/w-en/index.php?title=The_Secret_Doctrine_vol._1,_Stanza_I.9&diff=29177&oldid=prevPablo Sender: /* Page 52 */2016-07-14T22:56:32Z<p><span dir="auto"><span class="autocomment">Page 52</span></span></p>
<table style="background-color: #fff; color: #202122;" data-mw="interface">
<col class="diff-marker" />
<col class="diff-content" />
<col class="diff-marker" />
<col class="diff-content" />
<tr class="diff-title" lang="en">
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Older revision</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 22:56, 14 July 2016</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l59">Line 59:</td>
<td colspan="2" class="diff-lineno">Line 59:</td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>and source of the innumerable phenomena of life—localised. The whole series of the numberless speculations of this kind are but variations on this theme, the key-note of which was struck in this primeval Revelation. (See Part II., “Primordial Substance.”)</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>and source of the innumerable phenomena of life—localised. The whole series of the numberless speculations of this kind are but variations on this theme, the key-note of which was struck in this primeval Revelation. (See Part II., “Primordial Substance.”)</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>(b) The term [[Anupādaka|Anupadaka]], “parentless,” or without progenitors, is a mystical designation having several meanings in the philosophy. By this name celestial beings, the [[Dhyāni-Chohan|Dhyan-Chohans]] or [[Dhyāni-Buddha|Dhyani-Buddhas]], are generally meant. But as these correspond mystically to the [[Buddha|human Buddhas]] and [[Bodhisattva|Bodhisattwas]], known as the “Manushi (or human) Buddhas,” the latter are also designated “Anupadaka,” once that their whole personality is merged in their compound [[Buddhi|sixth]] and [[Ātman|seventh principles]] — or [[Monad#The_dual_Monad|Atma-Buddhi]], and that they have become the “diamond-souled” (Vajra-sattvas),* the full [[Mahātma|Mahatmas]]. The “Concealed Lord” (Sangbai Dag-po), “the one merged with the absolute,” can have no parents since he is Self-existent, and one with the Universal Spirit (Svayambhu),† the [[Svābhāvat|Svabhavat]] in the highest aspect. The mystery in the hierarchy of the Anupadaka is great, its apex being the universal Spirit-Soul, and the lower rung the Manushi-Buddha; and even every Soul-endowed man is an Anupadaka in a latent state. Hence, when speaking of the Universe in its formless, eternal, or absolute condition, before it was fashioned by the “[[Orders_of_Celestial_Beings#Twelve_Orders|Builders]]” — the expression, “the Universe was Anupadaka.” (See Part II., “Primordial Substance.”)</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>(b) The term [[Anupādaka|Anupadaka]], “parentless,” or without progenitors, is a mystical designation having several meanings in the philosophy. By this name celestial beings, the [[Dhyāni-Chohan|Dhyan-Chohans]] or [[Dhyāni-Buddha|Dhyani-Buddhas]], are generally meant. But as these correspond mystically to the [[Buddha|human Buddhas]] and [[Bodhisattva|Bodhisattwas]], known as the “Manushi (or human) Buddhas,” the latter are also designated “Anupadaka,” once that their whole personality is merged in their compound [[Buddhi|sixth]] and [[Ātman|seventh principles]] — or [[Monad#The_dual_Monad|Atma-Buddhi]], and that they have become the “diamond-souled” (Vajra-sattvas),* the full [[Mahātma|Mahatmas]]. The “Concealed Lord” (Sangbai Dag-po), “the one merged with the absolute,” can have no parents since he is Self-existent, and one with the Universal Spirit (<ins style="font-weight: bold; text-decoration: none;">[[</ins>Svayambhu<ins style="font-weight: bold; text-decoration: none;">]]</ins>),† the [[Svābhāvat|Svabhavat]] in the highest aspect. The mystery in the hierarchy of the Anupadaka is great, its apex being the universal Spirit-Soul, and the lower rung the Manushi-Buddha; and even every Soul-endowed man is an Anupadaka in a latent state. Hence, when speaking of the Universe in its formless, eternal, or absolute condition, before it was fashioned by the “[[Orders_of_Celestial_Beings#Twelve_Orders|Builders]]” — the expression, “the Universe was Anupadaka.” (See Part II., “Primordial Substance.”)</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
</table>Pablo Senderhttps://theosophy.wiki/w-en/index.php?title=The_Secret_Doctrine_vol._1,_Stanza_I.9&diff=29146&oldid=prevPablo Sender: /* Page 52 */2016-07-14T16:28:29Z<p><span dir="auto"><span class="autocomment">Page 52</span></span></p>
<table style="background-color: #fff; color: #202122;" data-mw="interface">
<col class="diff-marker" />
<col class="diff-content" />
<col class="diff-marker" />
<col class="diff-content" />
<tr class="diff-title" lang="en">
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Older revision</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 16:28, 14 July 2016</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l59">Line 59:</td>
<td colspan="2" class="diff-lineno">Line 59:</td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>and source of the innumerable phenomena of life—localised. The whole series of the numberless speculations of this kind are but variations on this theme, the key-note of which was struck in this primeval Revelation. (See Part II., “Primordial Substance.”)</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>and source of the innumerable phenomena of life—localised. The whole series of the numberless speculations of this kind are but variations on this theme, the key-note of which was struck in this primeval Revelation. (See Part II., “Primordial Substance.”)</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>(b) The term Anupadaka, “parentless,” or without progenitors, is a mystical designation having several meanings in the philosophy. By this name celestial beings, the Dhyan-Chohans or Dhyani-Buddhas, are generally meant. But as these correspond mystically to the human Buddhas and Bodhisattwas, known as the “Manushi (or human) Buddhas,” the latter are also designated “Anupadaka,” once that their whole personality is merged in their compound sixth and seventh principles — or Atma-Buddhi, and that they have become the “diamond-souled” (Vajra-sattvas),* the full Mahatmas. The “Concealed Lord” (Sangbai Dag-po), “the one merged with the absolute,” can have no parents since he is Self-existent, and one with the Universal Spirit (Svayambhu),† the Svabhavat in the highest aspect. The mystery in the hierarchy of the Anupadaka is great, its apex being the universal Spirit-Soul, and the lower rung the Manushi-Buddha; and even every Soul-endowed man is an Anupadaka in a latent state. Hence, when speaking of the Universe in its formless, eternal, or absolute condition, before it was fashioned by the <del style="font-weight: bold; text-decoration: none;">“Builders” </del>— the expression, “the Universe was Anupadaka.” (See Part II., “Primordial Substance.”)</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>(b) The term <ins style="font-weight: bold; text-decoration: none;">[[Anupādaka|</ins>Anupadaka<ins style="font-weight: bold; text-decoration: none;">]]</ins>, “parentless,” or without progenitors, is a mystical designation having several meanings in the philosophy. By this name celestial beings, the <ins style="font-weight: bold; text-decoration: none;">[[Dhyāni-Chohan|</ins>Dhyan-Chohans<ins style="font-weight: bold; text-decoration: none;">]] </ins>or <ins style="font-weight: bold; text-decoration: none;">[[Dhyāni-Buddha|</ins>Dhyani-Buddhas<ins style="font-weight: bold; text-decoration: none;">]]</ins>, are generally meant. But as these correspond mystically to the <ins style="font-weight: bold; text-decoration: none;">[[Buddha|</ins>human Buddhas<ins style="font-weight: bold; text-decoration: none;">]] </ins>and <ins style="font-weight: bold; text-decoration: none;">[[Bodhisattva|</ins>Bodhisattwas<ins style="font-weight: bold; text-decoration: none;">]]</ins>, known as the “Manushi (or human) Buddhas,” the latter are also designated “Anupadaka,” once that their whole personality is merged in their compound <ins style="font-weight: bold; text-decoration: none;">[[Buddhi|</ins>sixth<ins style="font-weight: bold; text-decoration: none;">]] </ins>and <ins style="font-weight: bold; text-decoration: none;">[[Ātman|</ins>seventh principles<ins style="font-weight: bold; text-decoration: none;">]] </ins>— or <ins style="font-weight: bold; text-decoration: none;">[[Monad#The_dual_Monad|</ins>Atma-Buddhi<ins style="font-weight: bold; text-decoration: none;">]]</ins>, and that they have become the “diamond-souled” (Vajra-sattvas),* the full <ins style="font-weight: bold; text-decoration: none;">[[Mahātma|</ins>Mahatmas<ins style="font-weight: bold; text-decoration: none;">]]</ins>. The “Concealed Lord” (Sangbai Dag-po), “the one merged with the absolute,” can have no parents since he is Self-existent, and one with the Universal Spirit (Svayambhu),† the <ins style="font-weight: bold; text-decoration: none;">[[Svābhāvat|</ins>Svabhavat<ins style="font-weight: bold; text-decoration: none;">]] </ins>in the highest aspect. The mystery in the hierarchy of the Anupadaka is great, its apex being the universal Spirit-Soul, and the lower rung the Manushi-Buddha; and even every Soul-endowed man is an Anupadaka in a latent state. Hence, when speaking of the Universe in its formless, eternal, or absolute condition, before it was fashioned by the <ins style="font-weight: bold; text-decoration: none;">“[[Orders_of_Celestial_Beings#Twelve_Orders|Builders]]” </ins>— the expression, “the Universe was Anupadaka.” (See Part II., “Primordial Substance.”)</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>'''Footnotes'''</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>'''Footnotes'''</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><nowiki>*</nowiki> Vajra — diamond-holder. In Tibetan Dorjesempa; sempa meaning the soul, its adamantine quality referring to its indestructibility in the hereafter. The explanation with regard to the “Anupadaka” given in the Kala Chakra, the first in the Gyu(t) division of the Kanjur, is half esoteric. It has misled the Orientalists into erroneous speculations with respect to the Dhyani-Buddhas and their earthly correspondencies, the Manushi-Buddhas. The real tenet is hinted at in a subsequent Volume, (see “The Mystery about Buddha”), and will be more fully explained in its proper place.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><nowiki>*</nowiki> Vajra — diamond-holder. In Tibetan Dorjesempa; sempa meaning the soul, its adamantine quality referring to its indestructibility in the hereafter. The explanation with regard to the “Anupadaka” given in the <ins style="font-weight: bold; text-decoration: none;">[[Kālacakra|</ins>Kala Chakra<ins style="font-weight: bold; text-decoration: none;">]]</ins>, the first in the <ins style="font-weight: bold; text-decoration: none;">[[Tibetan Buddhist canon|</ins>Gyu(t) division of the Kanjur<ins style="font-weight: bold; text-decoration: none;">]]</ins>, is half esoteric. It has misled the Orientalists into erroneous speculations with respect to the Dhyani-Buddhas and their earthly correspondencies, the Manushi-Buddhas. The real tenet is hinted at in a subsequent Volume, (see “The Mystery about Buddha”), and will be more fully explained in its proper place.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>† To quote Hegel again, who with Schelling practically accepted the Pantheistic conception of periodical Avatars (special incarnations of the World-Spirit in Man, as seen in the case of all the great religious reformers) . . . . “the essence of man is spirit . . . . only by stripping himself of his finiteness and surrendering himself to pure self-consciousness does he attain the truth. Christ-man, as man in whom the Unity of God-man (identity of the individual with the Universal consciousness as taught by the Vedantins and some Adwaitees) appeared, has, in his death and history generally, himself presented the eternal history of Spirit — a history which every man has to accomplish in himself, in order to exist as Spirit.” — Philosophy of History. Sibree’s English translation, p. 340.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>† To quote Hegel again, who with Schelling practically accepted the <ins style="font-weight: bold; text-decoration: none;">[[Pantheism|</ins>Pantheistic<ins style="font-weight: bold; text-decoration: none;">]] </ins>conception of periodical <ins style="font-weight: bold; text-decoration: none;">[[Avatāra|</ins>Avatars<ins style="font-weight: bold; text-decoration: none;">]] </ins>(special incarnations of the World-Spirit in Man, as seen in the case of all the great religious reformers) . . . . “the essence of man is spirit . . . . only by stripping himself of his finiteness and surrendering himself to pure self-consciousness does he attain the truth. Christ-man, as man in whom the Unity of God-man (identity of the individual with the Universal consciousness as taught by the <ins style="font-weight: bold; text-decoration: none;">[[Vedānta|</ins>Vedantins<ins style="font-weight: bold; text-decoration: none;">]] </ins>and some Adwaitees) appeared, has, in his death and history generally, himself presented the eternal history of Spirit — a history which every man has to accomplish in himself, in order to exist as Spirit.” — Philosophy of History. Sibree’s English translation, p. 340.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Navigation ==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Navigation ==</div></td></tr>
</table>Pablo Senderhttps://theosophy.wiki/w-en/index.php?title=The_Secret_Doctrine_vol._1,_Stanza_I.9&diff=28800&oldid=prevPablo Sender at 23:30, 11 May 20162016-05-11T23:30:26Z<p></p>
<table style="background-color: #fff; color: #202122;" data-mw="interface">
<col class="diff-marker" />
<col class="diff-content" />
<col class="diff-marker" />
<col class="diff-content" />
<tr class="diff-title" lang="en">
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Older revision</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 23:30, 11 May 2016</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l46">Line 46:</td>
<td colspan="2" class="diff-lineno">Line 46:</td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>According to Hegel, the “Unconscious” would never have undertaken the vast and laborious task of evolving the Universe, except in the hope of attaining clear [[Consciousness#Self-consciousness|Self-consciousness]]. In this connection it is to be borne in mind that in designating [[Spirit]], which the European [[Pantheism|Pantheists]] use as equivalent to [[Parabrahm]], as unconscious, they do not attach to that expression of “Spirit”—one employed in the absence of a better to symbolise a profound mystery—the connotation it usually bears.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>According to Hegel, the “Unconscious” would never have undertaken the vast and laborious task of evolving the Universe, except in the hope of attaining clear [[Consciousness#Self-consciousness|Self-consciousness]]. In this connection it is to be borne in mind that in designating [[Spirit]], which the European [[Pantheism|Pantheists]] use as equivalent to [[Parabrahm]], as unconscious, they do not attach to that expression of “Spirit”—one employed in the absence of a better to symbolise a profound mystery—the connotation it usually bears.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>The <del style="font-weight: bold; text-decoration: none;">“Absolute </del>Consciousness,” they tell us, “behind” phenomena, which is only termed unconsciousness in the absence of any element of personality, transcends human conception. Man, unable to form one concept except in terms of empirical phenomena, is powerless from the very constitution of his being to raise the veil that shrouds the majesty of the Absolute. Only the liberated Spirit is able to faintly realise the nature of the source whence it sprung and whither it must eventually return. . . . As the highest Dhyan Chohan, however, can but bow in ignorance before the awful mystery of Absolute Being; and since, even in that culmination of conscious <del style="font-weight: bold; text-decoration: none;">existence — “the </del>merging of the individual in the universal <del style="font-weight: bold; text-decoration: none;">consciousness” — to </del>use a phrase of Fichte’s — the Finite cannot conceive the Infinite, nor can it apply to it its own standard of mental experiences, how can it be said that the “Unconscious” and the Absolute can have even an instinctive impulse or hope of attaining clear self-consciousness?* A Vedantin would never admit this Hegelian idea; and the Occultist would say that it applies perfectly to the awakened mahat, the Universal Mind already projected into the phenomenal world as the first aspect of the changeless absolute, but never to the latter. <del style="font-weight: bold; text-decoration: none;">“Spirit </del>and Matter, or Purusha and Prakriti are but the two primeval aspects of the One and Secondless,” we are taught.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>The <ins style="font-weight: bold; text-decoration: none;">“[[Absolute]] </ins>Consciousness,” they tell us, “behind” <ins style="font-weight: bold; text-decoration: none;">[[Noumenon#Phenomenon|</ins>phenomena<ins style="font-weight: bold; text-decoration: none;">]]</ins>, which is only termed unconsciousness in the absence of any element of personality, transcends human conception. Man, unable to form one concept except in terms of empirical phenomena, is powerless from the very constitution of his being to raise the veil that shrouds the majesty of the Absolute. Only the liberated <ins style="font-weight: bold; text-decoration: none;">[[</ins>Spirit<ins style="font-weight: bold; text-decoration: none;">]] </ins>is able to faintly realise the nature of the source whence it sprung and whither it must eventually return. . . . As the highest <ins style="font-weight: bold; text-decoration: none;">[[Dhyāni-Chohan|</ins>Dhyan Chohan<ins style="font-weight: bold; text-decoration: none;">]]</ins>, however, can but bow in ignorance before the awful mystery of Absolute Being; and since, even in that culmination of conscious <ins style="font-weight: bold; text-decoration: none;">existence—“the </ins>merging of the individual in the universal <ins style="font-weight: bold; text-decoration: none;">consciousness”—to </ins>use a phrase of Fichte’s — the Finite cannot conceive the Infinite, nor can it apply to it its own standard of mental experiences, how can it be said that the “Unconscious” and the Absolute can have even an instinctive impulse or hope of attaining clear <ins style="font-weight: bold; text-decoration: none;">[[Consciousness#Self-consciousness|</ins>self-consciousness<ins style="font-weight: bold; text-decoration: none;">]]</ins>?* A <ins style="font-weight: bold; text-decoration: none;">[[Vedānta|</ins>Vedantin<ins style="font-weight: bold; text-decoration: none;">]] </ins>would never admit this Hegelian idea; and the <ins style="font-weight: bold; text-decoration: none;">[[Occultism|</ins>Occultist<ins style="font-weight: bold; text-decoration: none;">]] </ins>would say that it applies perfectly to the awakened <ins style="font-weight: bold; text-decoration: none;">[[</ins>mahat<ins style="font-weight: bold; text-decoration: none;">]]</ins>, the Universal Mind already projected into the phenomenal world as the first aspect of the changeless absolute, but never to the latter. <ins style="font-weight: bold; text-decoration: none;">“[[Spirit]] </ins>and <ins style="font-weight: bold; text-decoration: none;">[[</ins>Matter<ins style="font-weight: bold; text-decoration: none;">]]</ins>, or <ins style="font-weight: bold; text-decoration: none;">[[Puruṣa|</ins>Purusha<ins style="font-weight: bold; text-decoration: none;">]] </ins>and <ins style="font-weight: bold; text-decoration: none;">[[Prakṛti|</ins>Prakriti<ins style="font-weight: bold; text-decoration: none;">]] </ins>are but the two primeval aspects of the One and Secondless,” we are taught.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>The matter-moving Nous, the animating Soul, immanent in every atom, manifested in man, latent in the stone, has different degrees of power; and this pantheistic idea of a general Spirit-Soul pervading all Nature is the oldest of all the philosophical notions. Nor was the Archaeus a discovery of Paracelsus nor of his pupil Van Helmont; for it is again the same Archaeus or “Father-Ether,” — the manifested basis</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>The matter-moving <ins style="font-weight: bold; text-decoration: none;">[[</ins>Nous<ins style="font-weight: bold; text-decoration: none;">]]</ins>, the animating <ins style="font-weight: bold; text-decoration: none;">[[</ins>Soul<ins style="font-weight: bold; text-decoration: none;">]]</ins>, immanent in every atom, manifested in man, latent in the stone, has different degrees of power; and this <ins style="font-weight: bold; text-decoration: none;">[[Pantheism|</ins>pantheistic<ins style="font-weight: bold; text-decoration: none;">]] </ins>idea of a general Spirit-Soul pervading all Nature is the oldest of all the philosophical notions. Nor was the <ins style="font-weight: bold; text-decoration: none;">[[</ins>Archaeus<ins style="font-weight: bold; text-decoration: none;">]] </ins>a discovery of <ins style="font-weight: bold; text-decoration: none;">[[</ins>Paracelsus<ins style="font-weight: bold; text-decoration: none;">]] </ins>nor of his pupil Van Helmont; for it is again the same Archaeus or “Father-Ether,” — the manifested basis</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
</table>Pablo Senderhttps://theosophy.wiki/w-en/index.php?title=The_Secret_Doctrine_vol._1,_Stanza_I.9&diff=28773&oldid=prevPablo Sender at 23:15, 5 May 20162016-05-05T23:15:40Z<p></p>
<table style="background-color: #fff; color: #202122;" data-mw="interface">
<col class="diff-marker" />
<col class="diff-content" />
<col class="diff-marker" />
<col class="diff-content" />
<tr class="diff-title" lang="en">
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Older revision</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 23:15, 5 May 2016</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l1">Line 1:</td>
<td colspan="2" class="diff-lineno">Line 1:</td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Page 47 ==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Page 47 ==</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><br></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><br></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><center>STANZA I. — ''Continued''.</center></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><center><ins style="font-weight: bold; text-decoration: none;">'''</ins>STANZA I. — ''Continued''.<ins style="font-weight: bold; text-decoration: none;">'''</ins></center></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><br></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><br></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>'''9. But where was the [[Dangma]] when the [[Ālaya|Alaya]] of the Universe (''Soul as the basis of all, [[Anima Mundi]]'') was in [[Paramārtha|Paramartha]] (a) (''[[Absolute]] Being and Consciousness which are Absolute Non-Being and Unconsciousness'') and the great wheel was [[Anupādaka|Anupadaka]] (b)?'''</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>'''9. But where was the [[Dangma]] when the [[Ālaya|Alaya]] of the Universe (''Soul as the basis of all, [[Anima Mundi]]'') was in [[Paramārtha|Paramartha]] (a) (''[[Absolute]] Being and Consciousness which are Absolute Non-Being and Unconsciousness'') and the great wheel was [[Anupādaka|Anupadaka]] (b)?</div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>'''</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Page 48 ==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Page 48 ==</div></td></tr>
<tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l66">Line 66:</td>
<td colspan="2" class="diff-lineno">Line 67:</td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>† To quote Hegel again, who with Schelling practically accepted the Pantheistic conception of periodical Avatars (special incarnations of the World-Spirit in Man, as seen in the case of all the great religious reformers) . . . . “the essence of man is spirit . . . . only by stripping himself of his finiteness and surrendering himself to pure self-consciousness does he attain the truth. Christ-man, as man in whom the Unity of God-man (identity of the individual with the Universal consciousness as taught by the Vedantins and some Adwaitees) appeared, has, in his death and history generally, himself presented the eternal history of Spirit — a history which every man has to accomplish in himself, in order to exist as Spirit.” — Philosophy of History. Sibree’s English translation, p. 340.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>† To quote Hegel again, who with Schelling practically accepted the Pantheistic conception of periodical Avatars (special incarnations of the World-Spirit in Man, as seen in the case of all the great religious reformers) . . . . “the essence of man is spirit . . . . only by stripping himself of his finiteness and surrendering himself to pure self-consciousness does he attain the truth. Christ-man, as man in whom the Unity of God-man (identity of the individual with the Universal consciousness as taught by the Vedantins and some Adwaitees) appeared, has, in his death and history generally, himself presented the eternal history of Spirit — a history which every man has to accomplish in himself, in order to exist as Spirit.” — Philosophy of History. Sibree’s English translation, p. 340.</div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">== Navigation ==</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">*[[Stanzas_of_Dzyan#Stanza_I|Stanzas of Dzyan]]</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">*[[The Secret Doctrine vol. 1, Stanza I.8|Previous Sloka]]</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">*[[The Secret Doctrine vol. 1, Stanza II.1|Next Stanza]]</ins></div></td></tr>
</table>Pablo Senderhttps://theosophy.wiki/w-en/index.php?title=The_Secret_Doctrine_vol._1,_Stanza_I.9&diff=28761&oldid=prevPablo Sender at 22:25, 5 May 20162016-05-05T22:25:33Z<p></p>
<table style="background-color: #fff; color: #202122;" data-mw="interface">
<col class="diff-marker" />
<col class="diff-content" />
<col class="diff-marker" />
<col class="diff-content" />
<tr class="diff-title" lang="en">
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Older revision</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 22:25, 5 May 2016</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l1">Line 1:</td>
<td colspan="2" class="diff-lineno">Line 1:</td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Page 47 ==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Page 47 ==</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div> </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"><br></ins></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>9. But where was the [[Dangma]] when the [[Ālaya|Alaya]] of the Universe (''Soul as the basis of all, [[Anima Mundi]]'') was in [[Paramārtha|Paramartha]] (a) (''[[Absolute]] Being and Consciousness which are Absolute Non-Being and Unconsciousness'') and the great wheel was [[Anupādaka|Anupadaka]] (b)?</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"><center>STANZA I. — ''Continued''.</center></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"><br></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">'''</ins>9. But where was the [[Dangma]] when the [[Ālaya|Alaya]] of the Universe (''Soul as the basis of all, [[Anima Mundi]]'') was in [[Paramārtha|Paramartha]] (a) (''[[Absolute]] Being and Consciousness which are Absolute Non-Being and Unconsciousness'') and the great wheel was [[Anupādaka|Anupadaka]] (b)?<ins style="font-weight: bold; text-decoration: none;">'''</ins></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Page 48 ==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Page 48 ==</div></td></tr>
</table>Pablo Senderhttps://theosophy.wiki/w-en/index.php?title=The_Secret_Doctrine_vol._1,_Stanza_I.9&diff=28753&oldid=prevPablo Sender at 22:05, 5 May 20162016-05-05T22:05:06Z<p></p>
<table style="background-color: #fff; color: #202122;" data-mw="interface">
<col class="diff-marker" />
<col class="diff-content" />
<col class="diff-marker" />
<col class="diff-content" />
<tr class="diff-title" lang="en">
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Older revision</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 22:05, 5 May 2016</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l18">Line 18:</td>
<td colspan="2" class="diff-lineno">Line 18:</td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Esoteric philosophy]] teaches that everything lives and is conscious, but not that all life and [[consciousness]] are similar to those of human or even animal beings. [[One Life|Life]] we look upon as “the one form of existence,” manifesting in what is called matter; or, as in man, what, incorrectly separating them, we name [[Spirit]], [[Soul]] and [[Matter]]. Matter is the vehicle for the manifestation of soul on this plane of existence, and soul is the vehicle on a higher plane for the manifestation of spirit, and these three are a trinity synthesized by [[Life]], which pervades them all. The idea of universal life is one of those ancient conceptions which are returning to the human mind in this century, as a consequence of its liberation from anthropomorphic theology. [[Science#Modern Science|Science]], it is true, contents itself with tracing or postulating the signs of universal life, and has not yet been bold enough even to whisper “[[Anima Mundi]]!” The idea of “crystalline life,” now familiar to science, would have been scouted half a century ago. Botanists are now searching for the nerves of plants; not that they suppose that plants can feel or think as animals do, but because they believe that some structure, bearing the same relation functionally to plant life that nerves bear to animal life, is necessary to explain vegetable growth and nutrition. It hardly seems possible that science can disguise from itself much longer, by the mere use of terms such as “force” and “energy,” the fact that things that have life are living things, whether they be atoms or planets.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Esoteric philosophy]] teaches that everything lives and is conscious, but not that all life and [[consciousness]] are similar to those of human or even animal beings. [[One Life|Life]] we look upon as “the one form of existence,” manifesting in what is called matter; or, as in man, what, incorrectly separating them, we name [[Spirit]], [[Soul]] and [[Matter]]. Matter is the vehicle for the manifestation of soul on this plane of existence, and soul is the vehicle on a higher plane for the manifestation of spirit, and these three are a trinity synthesized by [[Life]], which pervades them all. The idea of universal life is one of those ancient conceptions which are returning to the human mind in this century, as a consequence of its liberation from anthropomorphic theology. [[Science#Modern Science|Science]], it is true, contents itself with tracing or postulating the signs of universal life, and has not yet been bold enough even to whisper “[[Anima Mundi]]!” The idea of “crystalline life,” now familiar to science, would have been scouted half a century ago. Botanists are now searching for the nerves of plants; not that they suppose that plants can feel or think as animals do, but because they believe that some structure, bearing the same relation functionally to plant life that nerves bear to animal life, is necessary to explain vegetable growth and nutrition. It hardly seems possible that science can disguise from itself much longer, by the mere use of terms such as “force” and “energy,” the fact that things that have life are living things, whether they be atoms or planets.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>But what is the belief of the inner [[Esoteric Philosophy|esoteric Schools]]? the reader may ask. What are the doctrines taught on this subject by the Esoteric “Buddhists”? With them “[[Ālaya|Alaya]]” has a double and even a triple meaning. In the [[Yogācāra|Yogacharya]] system of the contemplative [[Mahāyāna Buddhism|Mahayana school]], Alaya is both the Universal Soul ([[Anima Mundi]]) and the Self of a progressed [[adept]]. “He who is strong in the [[Yoga]] can introduce at will his Alaya by means of [[meditation]] into the true Nature of Existence.” The “Alaya has an [[absolute]] eternal existence,” says [[Āryāsaṅga|Aryasanga]] <del style="font-weight: bold; text-decoration: none;">— the </del>rival of [[Nāgārjuna|Nagarjuna]].* In one sense it is [[Pradhāna|Pradhana]]; which</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>But what is the belief of the inner [[Esoteric Philosophy|esoteric Schools]]? the reader may ask. What are the doctrines taught on this subject by the Esoteric “Buddhists”? With them “[[Ālaya|Alaya]]” has a double and even a triple meaning. In the [[Yogācāra|Yogacharya]] system of the contemplative [[Mahāyāna Buddhism|Mahayana school]], Alaya is both the Universal Soul ([[Anima Mundi]]) and the Self of a progressed [[adept]]. “He who is strong in the [[Yoga]] can introduce at will his Alaya by means of [[meditation]] into the true Nature of Existence.” The “Alaya has an [[absolute]] eternal existence,” says [[Āryāsaṅga|Aryasanga]]<ins style="font-weight: bold; text-decoration: none;">—the </ins>rival of [[Nāgārjuna|Nagarjuna]].* In one sense it is [[Pradhāna|Pradhana]]; which</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l26">Line 26:</td>
<td colspan="2" class="diff-lineno">Line 26:</td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Page 50 ==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Page 50 ==</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>is explained in Vishnu Purana as: “that which is the unevolved cause, is emphatically called by the most eminent sages Pradhana, original base, which is subtile Prakriti, viz., that which is eternal, and which at once is (or comprehends) what is and what is not, or is mere process.” “Prakriti,” however, is an incorrect word, and Alaya would explain it better; for Prakriti is not the “uncognizable Brahma.”* It is a mistake of those who know nothing of the Universality of the Occult doctrines from the very cradle of the human races, and especially so of those scholars who reject the very idea of a “primordial revelation,” to teach that the Anima Mundi, the One Life or “Universal Soul,” was made known only by Anaxagoras, or during his age. This philosopher brought the teaching forward simply to oppose the too materialistic conceptions on Cosmogony of Democritus, based on his exoteric theory of blindly driven atoms. Anaxagoras of Clazomene was not its inventor but only its propagator, as also was Plato. That which he called Mundane Intelligence, the <del style="font-weight: bold; text-decoration: none;">nous (</del>[[nous]]<del style="font-weight: bold; text-decoration: none;">)</del>, the principle that according to his views is absolutely separated and free from matter and acts on design,† was called Motion, the one life, or Jivatma, ages before the year 500 b.c. in India. Only the Aryan philosophers never endowed the principle, which with them is infinite, with the finite “attribute” of “thinking.”</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>is explained in <ins style="font-weight: bold; text-decoration: none;">[[Viṣṇu Purāṇa (book)|</ins>Vishnu Purana<ins style="font-weight: bold; text-decoration: none;">]] </ins>as: “that which is the unevolved cause, is emphatically called by the most eminent sages <ins style="font-weight: bold; text-decoration: none;">[[Pradhāna|</ins>Pradhana<ins style="font-weight: bold; text-decoration: none;">]]</ins>, original base, which is subtile <ins style="font-weight: bold; text-decoration: none;">[[Prakṛti|</ins>Prakriti<ins style="font-weight: bold; text-decoration: none;">]]</ins>, viz., that which is eternal, and which at once is (or comprehends) what is and what is not, or is mere process.” “Prakriti,” however, is an incorrect word, and <ins style="font-weight: bold; text-decoration: none;">[[Ālaya|</ins>Alaya<ins style="font-weight: bold; text-decoration: none;">]] </ins>would explain it better; for Prakriti is not the “uncognizable <ins style="font-weight: bold; text-decoration: none;">[[Brahman|</ins>Brahma<ins style="font-weight: bold; text-decoration: none;">]]</ins>.”* It is a mistake of those who know nothing of the Universality of the <ins style="font-weight: bold; text-decoration: none;">[[Occultism|</ins>Occult<ins style="font-weight: bold; text-decoration: none;">]] </ins>doctrines from the very cradle of the human races, and especially so of those scholars who reject the very idea of a “primordial revelation,” to teach that the <ins style="font-weight: bold; text-decoration: none;">[[</ins>Anima Mundi<ins style="font-weight: bold; text-decoration: none;">]]</ins>, the <ins style="font-weight: bold; text-decoration: none;">[[</ins>One Life<ins style="font-weight: bold; text-decoration: none;">]] </ins>or “Universal Soul,” was made known only by Anaxagoras, or during his age. This philosopher brought the teaching forward simply to oppose the too materialistic conceptions on Cosmogony of Democritus, based on his exoteric theory of blindly driven atoms. Anaxagoras of Clazomene was not its inventor but only its propagator, as also was <ins style="font-weight: bold; text-decoration: none;">[[</ins>Plato<ins style="font-weight: bold; text-decoration: none;">]]</ins>. That which he called Mundane Intelligence, the [[nous]], the principle that according to his views is absolutely separated and free from <ins style="font-weight: bold; text-decoration: none;">[[</ins>matter<ins style="font-weight: bold; text-decoration: none;">]] </ins>and acts on design,† was called <ins style="font-weight: bold; text-decoration: none;">[[</ins>Motion<ins style="font-weight: bold; text-decoration: none;">]]</ins>, the one life, or <ins style="font-weight: bold; text-decoration: none;">[[Jīva#Jivatman|</ins>Jivatma<ins style="font-weight: bold; text-decoration: none;">]]</ins>, ages before the year 500 b.c. in India. Only the Aryan philosophers never endowed the principle, which with them is infinite, with the finite “attribute” of “thinking.”</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>This leads the reader naturally to the “Supreme Spirit” of Hegel and the German Transcendentalists as a contrast that it may be useful to point out. The schools of Schelling and Fichte have diverged widely from the primitive archaic conception of an absolute principle, and have mirrored only an aspect of the basic idea of the Vedanta. Even the “Absoluter Geist” shadowed forth by von Hartman in his pessimistic philosophy of the Unconscious, while it is, perhaps, the closest approximation made by European speculation to the Hindu Adwaitee Doctrines, similarly falls far short of the reality.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>This leads the reader naturally to the “Supreme Spirit” of Hegel and the German Transcendentalists as a contrast that it may be useful to point out. The schools of Schelling and Fichte have diverged widely from the primitive archaic conception of an absolute principle, and have mirrored only an aspect of the basic idea of the <ins style="font-weight: bold; text-decoration: none;">[[Vedānta|</ins>Vedanta<ins style="font-weight: bold; text-decoration: none;">]]</ins>. Even the “Absoluter Geist” shadowed forth by von Hartman in his pessimistic philosophy of the Unconscious, while it is, perhaps, the closest approximation made by European speculation to the Hindu <ins style="font-weight: bold; text-decoration: none;">[[Vedānta#Advaita Vedanta|</ins>Adwaitee<ins style="font-weight: bold; text-decoration: none;">]] </ins>Doctrines, similarly falls far short of the reality.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l35">Line 35:</td>
<td colspan="2" class="diff-lineno">Line 35:</td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[Footnote continued from previous page] A.D. There was another Aryasanga, who lived during the first centuries of our era and the Hungarian scholar most probably confuses the two.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[Footnote continued from previous page] A.D. There was another Aryasanga, who lived during the first centuries of our era and the Hungarian scholar most probably confuses the two.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><nowiki>*</nowiki> “The indiscreet cause which is uniform, and both cause and effect, and which those who are acquainted with first principles call Pradhana and Prakriti, is the incognizable Brahma who was before all” (Vayu Purana); i.e., Brahma does not put forth evolution itself or create, but only exhibits various aspects of itself, one of which is Prakriti, an aspect of Pradhana.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><nowiki>*</nowiki> “The indiscreet cause which is uniform, and both cause and effect, and which those who are acquainted with first principles call <ins style="font-weight: bold; text-decoration: none;">[[Pradhāna|</ins>Pradhana<ins style="font-weight: bold; text-decoration: none;">]] </ins>and <ins style="font-weight: bold; text-decoration: none;">[[Prakṛti|</ins>Prakriti<ins style="font-weight: bold; text-decoration: none;">]]</ins>, is the incognizable <ins style="font-weight: bold; text-decoration: none;">[[Brahman|</ins>Brahma<ins style="font-weight: bold; text-decoration: none;">]] </ins>who was before all” (Vayu Purana); i.e., Brahma does not put forth evolution itself or create, but only exhibits various aspects of itself, one of which is Prakriti, an aspect of Pradhana.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>† Finite Self-consciousness, I mean. For how can the absolute attain it otherwise than as simply an aspect, the highest of which known to us is human consciousness?</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>† Finite <ins style="font-weight: bold; text-decoration: none;">[[Consciousness#</ins>Self-consciousness<ins style="font-weight: bold; text-decoration: none;">|Self-consciousness]]</ins>, I mean. For how can the absolute attain it otherwise than as simply an aspect, the highest of which known to us is human consciousness?</div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">== Page 51 ==</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">According to Hegel, the “Unconscious” would never have undertaken the vast and laborious task of evolving the Universe, except in the hope of attaining clear [[Consciousness#Self-consciousness|Self-consciousness]]. In this connection it is to be borne in mind that in designating [[Spirit]], which the European [[Pantheism|Pantheists]] use as equivalent to [[Parabrahm]], as unconscious, they do not attach to that expression of “Spirit”—one employed in the absence of a better to symbolise a profound mystery—the connotation it usually bears.</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">The “Absolute Consciousness,” they tell us, “behind” phenomena, which is only termed unconsciousness in the absence of any element of personality, transcends human conception. Man, unable to form one concept except in terms of empirical phenomena, is powerless from the very constitution of his being to raise the veil that shrouds the majesty of the Absolute. Only the liberated Spirit is able to faintly realise the nature of the source whence it sprung and whither it must eventually return. . . . As the highest Dhyan Chohan, however, can but bow in ignorance before the awful mystery of Absolute Being; and since, even in that culmination of conscious existence — “the merging of the individual in the universal consciousness” — to use a phrase of Fichte’s — the Finite cannot conceive the Infinite, nor can it apply to it its own standard of mental experiences, how can it be said that the “Unconscious” and the Absolute can have even an instinctive impulse or hope of attaining clear self-consciousness?* A Vedantin would never admit this Hegelian idea; and the Occultist would say that it applies perfectly to the awakened mahat, the Universal Mind already projected into the phenomenal world as the first aspect of the changeless absolute, but never to the latter. “Spirit and Matter, or Purusha and Prakriti are but the two primeval aspects of the One and Secondless,” we are taught.</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">The matter-moving Nous, the animating Soul, immanent in every atom, manifested in man, latent in the stone, has different degrees of power; and this pantheistic idea of a general Spirit-Soul pervading all Nature is the oldest of all the philosophical notions. Nor was the Archaeus a discovery of Paracelsus nor of his pupil Van Helmont; for it is again the same Archaeus or “Father-Ether,” — the manifested basis</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">'''Footnote'''</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"><nowiki>*</nowiki> See Schwegler’s “Handbook of the History of Philosophy” in Sterling’s translation, p. 28.</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">== Page 52 ==</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">and source of the innumerable phenomena of life—localised. The whole series of the numberless speculations of this kind are but variations on this theme, the key-note of which was struck in this primeval Revelation. (See Part II., “Primordial Substance.”)</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">(b) The term Anupadaka, “parentless,” or without progenitors, is a mystical designation having several meanings in the philosophy. By this name celestial beings, the Dhyan-Chohans or Dhyani-Buddhas, are generally meant. But as these correspond mystically to the human Buddhas and Bodhisattwas, known as the “Manushi (or human) Buddhas,” the latter are also designated “Anupadaka,” once that their whole personality is merged in their compound sixth and seventh principles — or Atma-Buddhi, and that they have become the “diamond-souled” (Vajra-sattvas),* the full Mahatmas. The “Concealed Lord” (Sangbai Dag-po), “the one merged with the absolute,” can have no parents since he is Self-existent, and one with the Universal Spirit (Svayambhu),† the Svabhavat in the highest aspect. The mystery in the hierarchy of the Anupadaka is great, its apex being the universal Spirit-Soul, and the lower rung the Manushi-Buddha; and even every Soul-endowed man is an Anupadaka in a latent state. Hence, when speaking of the Universe in its formless, eternal, or absolute condition, before it was fashioned by the “Builders” — the expression, “the Universe was Anupadaka.” (See Part II., “Primordial Substance.”)</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">'''Footnotes'''</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"><nowiki>*</nowiki> Vajra — diamond-holder. In Tibetan Dorjesempa; sempa meaning the soul, its adamantine quality referring to its indestructibility in the hereafter. The explanation with regard to the “Anupadaka” given in the Kala Chakra, the first in the Gyu(t) division of the Kanjur, is half esoteric. It has misled the Orientalists into erroneous speculations with respect to the Dhyani-Buddhas and their earthly correspondencies, the Manushi-Buddhas. The real tenet is hinted at in a subsequent Volume, (see “The Mystery about Buddha”), and will be more fully explained in its proper place.</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">† To quote Hegel again, who with Schelling practically accepted the Pantheistic conception of periodical Avatars (special incarnations of the World-Spirit in Man, as seen in the case of all the great religious reformers) . . . . “the essence of man is spirit . . . . only by stripping himself of his finiteness and surrendering himself to pure self-consciousness does he attain the truth. Christ-man, as man in whom the Unity of God-man (identity of the individual with the Universal consciousness as taught by the Vedantins and some Adwaitees) appeared, has, in his death and history generally, himself presented the eternal history of Spirit — a history which every man has to accomplish in himself, in order to exist as Spirit.” — Philosophy of History. Sibree’s English translation, p. 340.</ins></div></td></tr>
</table>Pablo Senderhttps://theosophy.wiki/w-en/index.php?title=The_Secret_Doctrine_vol._1,_Stanza_I.9&diff=28724&oldid=prevPablo Sender at 17:28, 5 May 20162016-05-05T17:28:31Z<p></p>
<table style="background-color: #fff; color: #202122;" data-mw="interface">
<col class="diff-marker" />
<col class="diff-content" />
<col class="diff-marker" />
<col class="diff-content" />
<tr class="diff-title" lang="en">
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Older revision</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 17:28, 5 May 2016</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l18">Line 18:</td>
<td colspan="2" class="diff-lineno">Line 18:</td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Esoteric philosophy]] teaches that everything lives and is conscious, but not that all life and [[consciousness]] are similar to those of human or even animal beings. [[One Life|Life]] we look upon as “the one form of existence,” manifesting in what is called matter; or, as in man, what, incorrectly separating them, we name [[Spirit]], [[Soul]] and [[Matter]]. Matter is the vehicle for the manifestation of soul on this plane of existence, and soul is the vehicle on a higher plane for the manifestation of spirit, and these three are a trinity synthesized by [[Life]], which pervades them all. The idea of universal life is one of those ancient conceptions which are returning to the human mind in this century, as a consequence of its liberation from anthropomorphic theology. [[Science#Modern Science|Science]], it is true, contents itself with tracing or postulating the signs of universal life, and has not yet been bold enough even to whisper “[[Anima Mundi]]!” The idea of “crystalline life,” now familiar to science, would have been scouted half a century ago. Botanists are now searching for the nerves of plants; not that they suppose that plants can feel or think as animals do, but because they believe that some structure, bearing the same relation functionally to plant life that nerves bear to animal life, is necessary to explain vegetable growth and nutrition. It hardly seems possible that science can disguise from itself much longer, by the mere use of terms such as “force” and “energy,” the fact that things that have life are living things, whether they be atoms or planets.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Esoteric philosophy]] teaches that everything lives and is conscious, but not that all life and [[consciousness]] are similar to those of human or even animal beings. [[One Life|Life]] we look upon as “the one form of existence,” manifesting in what is called matter; or, as in man, what, incorrectly separating them, we name [[Spirit]], [[Soul]] and [[Matter]]. Matter is the vehicle for the manifestation of soul on this plane of existence, and soul is the vehicle on a higher plane for the manifestation of spirit, and these three are a trinity synthesized by [[Life]], which pervades them all. The idea of universal life is one of those ancient conceptions which are returning to the human mind in this century, as a consequence of its liberation from anthropomorphic theology. [[Science#Modern Science|Science]], it is true, contents itself with tracing or postulating the signs of universal life, and has not yet been bold enough even to whisper “[[Anima Mundi]]!” The idea of “crystalline life,” now familiar to science, would have been scouted half a century ago. Botanists are now searching for the nerves of plants; not that they suppose that plants can feel or think as animals do, but because they believe that some structure, bearing the same relation functionally to plant life that nerves bear to animal life, is necessary to explain vegetable growth and nutrition. It hardly seems possible that science can disguise from itself much longer, by the mere use of terms such as “force” and “energy,” the fact that things that have life are living things, whether they be atoms or planets.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>But what is the belief of the inner [[Esoteric Philosophy|esoteric Schools]]? the reader may ask. What are the doctrines taught on this subject by the Esoteric “Buddhists”? With them “[[Ālaya|Alaya]]” has a double and even a triple meaning. In the [[Yogācāra|Yogacharya]] system of the contemplative [[Mahāyāna Buddhism|Mahayana school]], Alaya is both the Universal Soul ([[Anima Mundi]]) and the Self of a progressed adept. “He who is strong in the Yoga can introduce at will his Alaya by means of meditation into the true Nature of Existence.” The “Alaya has an absolute eternal existence,” says Aryasanga — the rival of Nagarjuna.* In one sense it is Pradhana; which</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>But what is the belief of the inner [[Esoteric Philosophy|esoteric Schools]]? the reader may ask. What are the doctrines taught on this subject by the Esoteric “Buddhists”? With them “[[Ālaya|Alaya]]” has a double and even a triple meaning. In the [[Yogācāra|Yogacharya]] system of the contemplative [[Mahāyāna Buddhism|Mahayana school]], Alaya is both the Universal Soul ([[Anima Mundi]]) and the Self of a progressed <ins style="font-weight: bold; text-decoration: none;">[[</ins>adept<ins style="font-weight: bold; text-decoration: none;">]]</ins>. “He who is strong in the <ins style="font-weight: bold; text-decoration: none;">[[</ins>Yoga<ins style="font-weight: bold; text-decoration: none;">]] </ins>can introduce at will his Alaya by means of <ins style="font-weight: bold; text-decoration: none;">[[</ins>meditation<ins style="font-weight: bold; text-decoration: none;">]] </ins>into the true Nature of Existence.” The “Alaya has an <ins style="font-weight: bold; text-decoration: none;">[[</ins>absolute<ins style="font-weight: bold; text-decoration: none;">]] </ins>eternal existence,” says <ins style="font-weight: bold; text-decoration: none;">[[Āryāsaṅga|</ins>Aryasanga<ins style="font-weight: bold; text-decoration: none;">]] </ins>— the rival of <ins style="font-weight: bold; text-decoration: none;">[[Nāgārjuna|</ins>Nagarjuna<ins style="font-weight: bold; text-decoration: none;">]]</ins>.* In one sense it is <ins style="font-weight: bold; text-decoration: none;">[[Pradhāna|</ins>Pradhana<ins style="font-weight: bold; text-decoration: none;">]]</ins>; which</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>'''Footnote'''</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>'''Footnote'''</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><nowiki>*</nowiki> Aryasanga was a pre-Christian Adept and founder of a Buddhist esoteric school, though Csoma di Koros places him, for some reasons of his own, in the seventh century [Footnote continued on next page]</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><nowiki>*</nowiki> <ins style="font-weight: bold; text-decoration: none;">[[Āryāsaṅga|</ins>Aryasanga<ins style="font-weight: bold; text-decoration: none;">]] </ins>was a pre-Christian <ins style="font-weight: bold; text-decoration: none;">[[</ins>Adept<ins style="font-weight: bold; text-decoration: none;">]] </ins>and founder of a Buddhist esoteric school, though Csoma di Koros places him, for some reasons of his own, in the seventh century [Footnote continued on next page]</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Page 50 ==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Page 50 ==</div></td></tr>
<tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l31">Line 31:</td>
<td colspan="2" class="diff-lineno">Line 31:</td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>'''Footnotes</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>'''Footnotes'''</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>'''</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[Footnote continued from previous page] A.D. There was another Aryasanga, who lived during the first centuries of our era and the Hungarian scholar most probably confuses the two.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[Footnote continued from previous page] A.D. There was another Aryasanga, who lived during the first centuries of our era and the Hungarian scholar most probably confuses the two.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>* “The indiscreet cause which is uniform, and both cause and effect, and which those who are acquainted with first principles call Pradhana and Prakriti, is the incognizable Brahma who was before all” (Vayu Purana); i.e., Brahma does not put forth evolution itself or create, but only exhibits various aspects of itself, one of which is Prakriti, an aspect of Pradhana.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"><nowiki></ins>*<ins style="font-weight: bold; text-decoration: none;"></nowiki> </ins>“The indiscreet cause which is uniform, and both cause and effect, and which those who are acquainted with first principles call Pradhana and Prakriti, is the incognizable Brahma who was before all” (Vayu Purana); i.e., Brahma does not put forth evolution itself or create, but only exhibits various aspects of itself, one of which is Prakriti, an aspect of Pradhana.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>† Finite Self-consciousness, I mean. For how can the absolute attain it otherwise than as simply an aspect, the highest of which known to us is human consciousness?</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>† Finite Self-consciousness, I mean. For how can the absolute attain it otherwise than as simply an aspect, the highest of which known to us is human consciousness?</div></td></tr>
</table>Pablo Senderhttps://theosophy.wiki/w-en/index.php?title=The_Secret_Doctrine_vol._1,_Stanza_I.9&diff=28718&oldid=prevPablo Sender at 00:02, 5 May 20162016-05-05T00:02:46Z<p></p>
<table style="background-color: #fff; color: #202122;" data-mw="interface">
<col class="diff-marker" />
<col class="diff-content" />
<col class="diff-marker" />
<col class="diff-content" />
<tr class="diff-title" lang="en">
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Older revision</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 00:02, 5 May 2016</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l5">Line 5:</td>
<td colspan="2" class="diff-lineno">Line 5:</td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Page 48 ==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Page 48 ==</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>(''a'') Here we have before us the subject of centuries of scholastic disputations. The two terms “[[Ālaya|Alaya]]” and “[[Paramārtha|Paramartha]]” have been the causes of dividing schools and splitting the truth into more different aspects than any other mystic terms. Alaya is literally the “Soul of the World” or [[Anima Mundi]], the “[[Over-Soul]]” of [[Ralph Waldo Emerson|Emerson]], and according to [[Esoteric Philosophy|esoteric teaching]] it changes periodically its nature. Alaya, though eternal and changeless in its inner essence on the planes which are unreachable by either men or Cosmic Gods ([[Dhyāni-Buddha|Dhyani Buddhas]]), alters during the active life-period with respect to the lower [[plane]]s, ours included. During that time not only the Dhyani-Buddhas are one with Alaya in Soul and Essence, but even the man strong in the [[Yoga]] (mystic [[meditation]]) “is able to merge his soul with it” ([[Āryāsaṅga|Aryasanga]], the [[Bumapa]] school). This is not [[Nirvāṇa|Nirvana]], but a condition next to it. Hence the disagreement. Thus, while the [[Yogācāra|Yogacharyas]] (of the [[Mahāyāna Buddhism|Mahayana school]]) say that [[Ālaya|Alaya]] is the personification of the [[Śūnyatā|Voidness]], and yet Alaya (Nyingpo and Tsang in Tibetan) is the basis of every visible and invisible thing, and that, though it is eternal and immutable in its essence, it reflects itself in every object of the Universe “like the moon in clear tranquil water”; other schools dispute the statement. The same for [[Paramārtha|Paramartha]]: the Yogacharyas interpret the term as that which is also dependent upon other things (paratantral); and the [[Madhyamaka|Madhyamikas]] say that Paramartha is limited to [[Pariniṣpanna|Paranishpanna]] or absolute perfection; i.e., in the exposition of these “two truths” (out of four), the former believe and maintain that (on this plane, at any rate) there exists only [[Paramārtha#Saṁvṛiti-satya|Samvritisatya]] or relative truth; and the latter teach the existence of [[Paramārtha#Paramārtha-satya|Paramarthasatya]], the “absolute truth.”* “No [[Arhat]], oh mendicants, can reach absolute knowledge before he becomes one with [[Nirvāṇa#Parinirvāṇa|Paranirvana]]. Parikalpita and Paratantra are his two great enemies” (Aphorisms of the Bodhisattvas). Parikalpita (in Tibetan Kun-ttag) is error, made by those unable to realize the emptiness and illusionary nature of all; who believe something to exist which does not — e.g., the [[Buddhism#Three_marks_of_existence|Non-Ego]]. And</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>(''a'') Here we have before us the subject of centuries of scholastic disputations. The two terms “[[Ālaya|Alaya]]” and “[[Paramārtha|Paramartha]]” have been the causes of dividing schools and splitting the truth into more different aspects than any other mystic terms. Alaya is literally the “Soul of the World” or [[Anima Mundi]], the “[[Over-Soul]]” of [[Ralph Waldo Emerson|Emerson]], and according to [[Esoteric Philosophy|esoteric teaching]] it changes periodically its nature. Alaya, though eternal and changeless in its inner essence on the planes which are unreachable by either men or Cosmic Gods ([[Dhyāni-Buddha|Dhyani Buddhas]]), alters during the active life-period with respect to the lower [[plane]]s, ours included. During that time not only the Dhyani-Buddhas are one with Alaya in Soul and Essence, but even the man strong in the [[Yoga]] (mystic [[meditation]]) “is able to merge his soul with it” ([[Āryāsaṅga|Aryasanga]], the [[Bumapa]] school). This is not [[Nirvāṇa|Nirvana]], but a condition next to it. Hence the disagreement. Thus, while the [[Yogācāra|Yogacharyas]] (of the [[Mahāyāna Buddhism|Mahayana school]]) say that [[Ālaya|Alaya]] is the personification of the [[Śūnyatā|Voidness]], and yet <ins style="font-weight: bold; text-decoration: none;">[[Ālaya|</ins>Alaya<ins style="font-weight: bold; text-decoration: none;">]] </ins>(Nyingpo and Tsang in Tibetan) is the basis of every visible and invisible thing, and that, though it is eternal and immutable in its essence, it reflects itself in every object of the Universe “like the moon in clear tranquil water”; other schools dispute the statement. The same for [[Paramārtha|Paramartha]]: the Yogacharyas interpret the term as that which is also dependent upon other things (paratantral); and the [[Madhyamaka|Madhyamikas]] say that Paramartha is limited to [[Pariniṣpanna|Paranishpanna]] or absolute perfection; i.e., in the exposition of these “two truths” (out of four), the former believe and maintain that (on this plane, at any rate) there exists only [[Paramārtha#Saṁvṛiti-satya|Samvritisatya]] or relative truth; and the latter teach the existence of [[Paramārtha#Paramārtha-satya|Paramarthasatya]], the “absolute truth.”* “No [[Arhat]], oh mendicants, can reach absolute knowledge before he becomes one with [[Nirvāṇa#Parinirvāṇa|Paranirvana]]. Parikalpita and Paratantra are his two great enemies” (Aphorisms of the Bodhisattvas). Parikalpita (in Tibetan Kun-ttag) is error, made by those unable to realize the emptiness and illusionary nature of all; who believe something to exist which does not — e.g., the [[Buddhism#Three_marks_of_existence|Non-Ego]]. And</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l11">Line 11:</td>
<td colspan="2" class="diff-lineno">Line 11:</td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><nowiki>*</nowiki> “[[Paramārtha|Paramartha]]” is [[Consciousness#States_of_consciousness|self-consciousness]] in [[Sanskrit]], [[Svasaṃvedana|Svasamvedana]], or the “self-analysing reflection” — from two words, parama (above everything) and artha (comprehension), Satya meaning absolute true being, or Esse. In Tibetan [[Paramārtha#Paramārtha-satya|Paramarthasatya]] is Dondampaidenpa. The opposite of this [[absolute]] reality, or actuality, is [[Paramārtha#Saṁvṛiti-satya|Samvritisatya]] — the relative truth only — “Samvriti” meaning “false conception” and being the origin of illusion, [[Māyā|Maya]]; in Tibetan Kundzabchi-denpa, “illusion-creating appearance.”</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><nowiki>*</nowiki> “[[Paramārtha|Paramartha]]” is [[Consciousness#States_of_consciousness|self-consciousness]] in [[Sanskrit]], [[Svasaṃvedana|Svasamvedana]], or the “self-analysing reflection” — from two words, parama (above everything) and artha (comprehension), Satya meaning absolute true being, or Esse. In Tibetan [[Paramārtha#Paramārtha-satya|Paramarthasatya]] is Dondampaidenpa. The opposite of this [[absolute]] reality, or actuality, is [[Paramārtha#Saṁvṛiti-satya|Samvritisatya]] — the relative truth only — “Samvriti” meaning “false conception” and being the origin of illusion, [[Māyā|Maya]]; in Tibetan Kundzabchi-denpa, “illusion-creating appearance.”</div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">== Page 49 ==</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">[[Paratantra]] is that, whatever it is, which exists only through a dependent or causal connexion, and which has to disappear as soon as the cause from which it proceeds is removed—e.g., the light of a wick. Destroy or extinguish it, and light disappears.</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">[[Esoteric philosophy]] teaches that everything lives and is conscious, but not that all life and [[consciousness]] are similar to those of human or even animal beings. [[One Life|Life]] we look upon as “the one form of existence,” manifesting in what is called matter; or, as in man, what, incorrectly separating them, we name [[Spirit]], [[Soul]] and [[Matter]]. Matter is the vehicle for the manifestation of soul on this plane of existence, and soul is the vehicle on a higher plane for the manifestation of spirit, and these three are a trinity synthesized by [[Life]], which pervades them all. The idea of universal life is one of those ancient conceptions which are returning to the human mind in this century, as a consequence of its liberation from anthropomorphic theology. [[Science#Modern Science|Science]], it is true, contents itself with tracing or postulating the signs of universal life, and has not yet been bold enough even to whisper “[[Anima Mundi]]!” The idea of “crystalline life,” now familiar to science, would have been scouted half a century ago. Botanists are now searching for the nerves of plants; not that they suppose that plants can feel or think as animals do, but because they believe that some structure, bearing the same relation functionally to plant life that nerves bear to animal life, is necessary to explain vegetable growth and nutrition. It hardly seems possible that science can disguise from itself much longer, by the mere use of terms such as “force” and “energy,” the fact that things that have life are living things, whether they be atoms or planets.</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">But what is the belief of the inner [[Esoteric Philosophy|esoteric Schools]]? the reader may ask. What are the doctrines taught on this subject by the Esoteric “Buddhists”? With them “[[Ālaya|Alaya]]” has a double and even a triple meaning. In the [[Yogācāra|Yogacharya]] system of the contemplative [[Mahāyāna Buddhism|Mahayana school]], Alaya is both the Universal Soul ([[Anima Mundi]]) and the Self of a progressed adept. “He who is strong in the Yoga can introduce at will his Alaya by means of meditation into the true Nature of Existence.” The “Alaya has an absolute eternal existence,” says Aryasanga — the rival of Nagarjuna.* In one sense it is Pradhana; which</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">'''Footnote'''</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"><nowiki>*</nowiki> Aryasanga was a pre-Christian Adept and founder of a Buddhist esoteric school, though Csoma di Koros places him, for some reasons of his own, in the seventh century [Footnote continued on next page]</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">== Page 50 ==</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">is explained in Vishnu Purana as: “that which is the unevolved cause, is emphatically called by the most eminent sages Pradhana, original base, which is subtile Prakriti, viz., that which is eternal, and which at once is (or comprehends) what is and what is not, or is mere process.” “Prakriti,” however, is an incorrect word, and Alaya would explain it better; for Prakriti is not the “uncognizable Brahma.”* It is a mistake of those who know nothing of the Universality of the Occult doctrines from the very cradle of the human races, and especially so of those scholars who reject the very idea of a “primordial revelation,” to teach that the Anima Mundi, the One Life or “Universal Soul,” was made known only by Anaxagoras, or during his age. This philosopher brought the teaching forward simply to oppose the too materialistic conceptions on Cosmogony of Democritus, based on his exoteric theory of blindly driven atoms. Anaxagoras of Clazomene was not its inventor but only its propagator, as also was Plato. That which he called Mundane Intelligence, the nous ([[nous]]), the principle that according to his views is absolutely separated and free from matter and acts on design,† was called Motion, the one life, or Jivatma, ages before the year 500 b.c. in India. Only the Aryan philosophers never endowed the principle, which with them is infinite, with the finite “attribute” of “thinking.”</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">This leads the reader naturally to the “Supreme Spirit” of Hegel and the German Transcendentalists as a contrast that it may be useful to point out. The schools of Schelling and Fichte have diverged widely from the primitive archaic conception of an absolute principle, and have mirrored only an aspect of the basic idea of the Vedanta. Even the “Absoluter Geist” shadowed forth by von Hartman in his pessimistic philosophy of the Unconscious, while it is, perhaps, the closest approximation made by European speculation to the Hindu Adwaitee Doctrines, similarly falls far short of the reality.</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">'''Footnotes</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">'''</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">[Footnote continued from previous page] A.D. There was another Aryasanga, who lived during the first centuries of our era and the Hungarian scholar most probably confuses the two.</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">* “The indiscreet cause which is uniform, and both cause and effect, and which those who are acquainted with first principles call Pradhana and Prakriti, is the incognizable Brahma who was before all” (Vayu Purana); i.e., Brahma does not put forth evolution itself or create, but only exhibits various aspects of itself, one of which is Prakriti, an aspect of Pradhana.</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">† Finite Self-consciousness, I mean. For how can the absolute attain it otherwise than as simply an aspect, the highest of which known to us is human consciousness?</ins></div></td></tr>
</table>Pablo Senderhttps://theosophy.wiki/w-en/index.php?title=The_Secret_Doctrine_vol._1,_Stanza_I.9&diff=28699&oldid=prevPablo Sender: Created page with "== Page 47 == 9. But where was the Dangma when the Alaya of the Universe (''Soul as the basis of all, Anima Mundi'') was in Paramartha (a)..."2016-04-28T23:40:10Z<p>Created page with "== Page 47 == 9. But where was the <a href="/en/Dangma" title="Dangma">Dangma</a> when the <a href="/en/%C4%80laya" class="mw-redirect" title="Ālaya">Alaya</a> of the Universe (''Soul as the basis of all, <a href="/en/Anima_Mundi" title="Anima Mundi">Anima Mundi</a>'') was in <a href="/en/Param%C4%81rtha" class="mw-redirect" title="Paramārtha">Paramartha</a> (a)..."</p>
<p><b>New page</b></p><div>== Page 47 ==<br />
<br />
9. But where was the [[Dangma]] when the [[Ālaya|Alaya]] of the Universe (''Soul as the basis of all, [[Anima Mundi]]'') was in [[Paramārtha|Paramartha]] (a) (''[[Absolute]] Being and Consciousness which are Absolute Non-Being and Unconsciousness'') and the great wheel was [[Anupādaka|Anupadaka]] (b)?<br />
<br />
== Page 48 ==<br />
<br />
(''a'') Here we have before us the subject of centuries of scholastic disputations. The two terms “[[Ālaya|Alaya]]” and “[[Paramārtha|Paramartha]]” have been the causes of dividing schools and splitting the truth into more different aspects than any other mystic terms. Alaya is literally the “Soul of the World” or [[Anima Mundi]], the “[[Over-Soul]]” of [[Ralph Waldo Emerson|Emerson]], and according to [[Esoteric Philosophy|esoteric teaching]] it changes periodically its nature. Alaya, though eternal and changeless in its inner essence on the planes which are unreachable by either men or Cosmic Gods ([[Dhyāni-Buddha|Dhyani Buddhas]]), alters during the active life-period with respect to the lower [[plane]]s, ours included. During that time not only the Dhyani-Buddhas are one with Alaya in Soul and Essence, but even the man strong in the [[Yoga]] (mystic [[meditation]]) “is able to merge his soul with it” ([[Āryāsaṅga|Aryasanga]], the [[Bumapa]] school). This is not [[Nirvāṇa|Nirvana]], but a condition next to it. Hence the disagreement. Thus, while the [[Yogācāra|Yogacharyas]] (of the [[Mahāyāna Buddhism|Mahayana school]]) say that [[Ālaya|Alaya]] is the personification of the [[Śūnyatā|Voidness]], and yet Alaya (Nyingpo and Tsang in Tibetan) is the basis of every visible and invisible thing, and that, though it is eternal and immutable in its essence, it reflects itself in every object of the Universe “like the moon in clear tranquil water”; other schools dispute the statement. The same for [[Paramārtha|Paramartha]]: the Yogacharyas interpret the term as that which is also dependent upon other things (paratantral); and the [[Madhyamaka|Madhyamikas]] say that Paramartha is limited to [[Pariniṣpanna|Paranishpanna]] or absolute perfection; i.e., in the exposition of these “two truths” (out of four), the former believe and maintain that (on this plane, at any rate) there exists only [[Paramārtha#Saṁvṛiti-satya|Samvritisatya]] or relative truth; and the latter teach the existence of [[Paramārtha#Paramārtha-satya|Paramarthasatya]], the “absolute truth.”* “No [[Arhat]], oh mendicants, can reach absolute knowledge before he becomes one with [[Nirvāṇa#Parinirvāṇa|Paranirvana]]. Parikalpita and Paratantra are his two great enemies” (Aphorisms of the Bodhisattvas). Parikalpita (in Tibetan Kun-ttag) is error, made by those unable to realize the emptiness and illusionary nature of all; who believe something to exist which does not — e.g., the [[Buddhism#Three_marks_of_existence|Non-Ego]]. And<br />
<br />
<br />
'''Footnote'''<br />
<br />
<nowiki>*</nowiki> “[[Paramārtha|Paramartha]]” is [[Consciousness#States_of_consciousness|self-consciousness]] in [[Sanskrit]], [[Svasaṃvedana|Svasamvedana]], or the “self-analysing reflection” — from two words, parama (above everything) and artha (comprehension), Satya meaning absolute true being, or Esse. In Tibetan [[Paramārtha#Paramārtha-satya|Paramarthasatya]] is Dondampaidenpa. The opposite of this [[absolute]] reality, or actuality, is [[Paramārtha#Saṁvṛiti-satya|Samvritisatya]] — the relative truth only — “Samvriti” meaning “false conception” and being the origin of illusion, [[Māyā|Maya]]; in Tibetan Kundzabchi-denpa, “illusion-creating appearance.”</div>Pablo Sender