THEOSOPHY, Vol. 23, No. 6, April, 1935
(Pages 258-259; Size: 7K)

WHAT IS BUDDHI?

SOME SECRET DOCTRINE STATEMENTS

BUDDHI is the faculty of cognizing the channel through which divine knowledge reaches the "Ego," the discernment of good and evil, "divine conscience" also; and "Spiritual Soul," which is the vehicle of Atma. "When Buddhi absorbs our EGO-tism (destroys it) with all its Vikaras, Avalokiteshvara becomes manifested to us, and Nirvana, or Mukti, is reached," "Mukti" being the same as Nirvana, i.e., freedom from the trammels of "Maya" or illusion. (I, xix).

The Sixth principle in Man (Buddhi, the Divine Soul) though a mere breath, in our conceptions, is still something material when compared with divine "Spirit" (Atma) of which it is the carrier or vehicle. (I, 119).

For Buddhi (the anandamaya sheath) is but a mirror which reflects absolute bliss; and, moreover, that refection itself is not yet free from ignorance, and is not the Supreme Spirit, being subject to conditions, being a spiritual modification of Prakriti, and an effect. (I, 570).

The sixth principle in man -- Buddhi ... per se is a passive and latent principle, the spiritual vehicle of Atman, inseparable from the manifested Universal Soul. It is only in union and in conjunction with Self-consciousness that Buddhi becomes the Higher Self and the divine, discriminating Soul. (II, 231, foot-note).

The "Monad" is the combination of the last two "principles" in man, the 6th and the 7th, and, properly speaking, the term "human monad" applies only to the dual soul (Atma-Buddhi), not to its highest spiritual vivifying Principle, Atma, alone. But since the Spiritual Soul, if divorced from the latter (Atma) could have no existence, no being, it has thus been called. (I, 178).

Thus it may be wrong on strictly metaphysical lines to call Atma-Buddhi a MONAD, since in the materialistic view it is dual and therefore compound. But as Matter is Spirit, and vice versa; and since the Universe and the Deity which informs it are unthinkable apart from each other; so in the case of Atma-Buddhi. (I, 179).

... no purely spiritual Buddhi (divine Soul) can have an independent (conscious) existence before the spark which issued from the pure Essence of the Universal Sixth principle, -- or the OVER-SOUL, -- has (a) passed through every elemental form of the phenomenal world of that Manvantara, and (b) acquired individuality. (I, 17).

Cosmic Ideation focussed in a principle or upadhi (basis) results as the consciousness of the individual Ego. Its manifestation varies with the degree of the upadhi, e.g., through that known as Manas it wells up as Mind-Consciousness; through the more finely differentiated fabric (sixth state of matter) of the Buddhi resting on the experience of Manas as its basis -- as a stream of spiritual INTUITION. (I, 329, foot-note).

Buddhi becomes conscious by the accretions it gets from Manas after every new incarnation and the death of the man. (I, 244).

Buddhi ... is neither a discrete nor an indiscrete quantity, but partakes of the nature of both, in man as in Kosmos; a unit -- a human MONAD on the plane of illusion -- when once freed from the three forms of Ahankara and liberated from its terrestrial manas, Buddhi becomes truly a continued quantity, both in duration and extension, because eternal and immortal. (I, 453).

... to complete the septenary man, to add to his three lower principles and cement them with the spiritual Monad -- which could never dwell in such a form otherwise than in an absolutely latent state -- two connecting principles are needed: Manas and Kama. ... The human Ego is neither Atman nor Buddhi, but the higher Manas: the intellectual fruition and the efflorescence of the intellectual self conscious Egotism. (II, 79).

The Monad is impersonal and a god per se, albeit unconscious on this plane. For, divorced from its third (often called fifth) principle, Manas, ... it can have no consciousness or perception of things on this earthly plane. "The highest sees through the eye of the lowest" in the manifested world; Purusha (Spirit) remains blind without the help of Prakriti (matter) in the material spheres; and so does Atma-Buddhi without Manas. (II, 123 foot-note).

In other words, the two higher principles can have no individuality on Earth, cannot be man, unless there is (a) the Mind, the Manas-Ego, to cognize itself, and (b) the terrestrial false personality, or the body of egotistical desires and personal Will, to cement the whole, as if round a pivot (which it is, truly), to the physical form of man. (II, 241).


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