A very interesting article by T. Subba Row titled "Sacrifice and Rays" has presented some very suggestive material.  I have been thinking of this article for a while, and was interested if there were any others that would like to share some thoughts regarding the material found within.

The article itself, which is slightly fragmented, seems to be somewhat of an additional commentary of Idyll of the White Lotus, in which TSR explains the aspects of this Voice, and the Human Moand/Jivatman. 

I will type out some selections from the article which I believe correspond to the title of the discussion;

"... The individual is the reflection of that light in the Karanasarira.  The reflection is the reflection of his own Logos transmitted through the instrumentality of the light that emanates from it.  So you have Karanasarira, the image therein and the light by which the image is brought about: Karanasarira, Jivatma and the little girl.  But the reflected image is this ray of the light, the reality is the little girl and the reflection disappears when the man becomes independent of the Karanasariram.  

[The Sun being different from the Sunlight]

...There are three things: Karanasarira, the reflected image (Jivatma) and the light which emanates from the Sun which is the little girl.  Karanasarira is the mirror, the reflection is Jivatma, the Ego you feel.  You will find that you yourself are the little girl.  When your Soul joins the Logos, the little girl gets wedded to the Logos.  But in conjunction with all these there is the mysterious Voice everywhere.

...The voice is even subjective to the little girl, it is not objective. It is everywhere and nowhere and can manifest on any plane and is not found on any plane.

...The guardian angel is and yet is not one of the principles of the human Soul, because it pervades the whole human being.  It is strictly speaking the human being.

"The Voice exists for the sake of humanity.  Its counterpart in Nirvana takes part in Creation, but this has no other business but to help people.  And you cannot get it outside man. [...] It more or less knits together all humanity.  It is the common bond.

"The Voice of Conscious is a metaphysical expression.  It is the imaginary aggregation of all human experience

There are many thought that arise when contemplating this particular article.  The S.D. has some very great material as additional reference to the above quoted.  

May someone kindly contribute to this?

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Just came across this in B.P. Wadia's "Study in the Voice of the Silence; The Virtuous Mind";-

"Conscience is Antahkarana – the internal organ – and it is both the voice of experience accumulated in the world of matter and the channel of divine light streaming forth from the world of Spirit. Conscience rightly activated bridges the gulf which ordinarily exists between mental and moral activities. Before the actual treading of the Path begins and the first of the divine paramitas can be correctly practised, the integration between head and heart is necessary."


Hi Kristan:

Thank you for bringing up such interesting topic.  I must confess it is not something I have thought much about, like so many other things.   Do you think the voice of conscience and the inner impulse are the same or are they from different sources?  I have read something about conscience in the Mahatma Letters, pg 216-217 which stayed with me because it corresponds with my own observation. has ever a sure guide in his own inner moral perceptions or - conscience? The greatest of mistakes ! With all the formidable importance of this moral factor, it has one radical defect.  Conscience as it was already remarked may be well compared to that demon, whose dictates were so zealously listened to and so promptly obeyed by Socrates.  Like that demon, conscience, may perchance, tell us what we must not do; yet, it never guides us as to what we ought to perform, nor gives any object to our activity.  And - nothing can be more easily lulled to sleep and even completely paralyzed, as this same conscience by a trained will stronger than that of it possessor.  Your conscience will NEVER show you whether the mesmerizer is a true adept or a very clever juggler, if he once has passed your threshold and got control of the aura surrounding your person.   


This is a very interesting contribution.  I feel as if it defiantly cast some additional light upon the topic.  Thanks Barbra, truly appreciated!

"Do you think the voice of conscience and the inner impulse are the same or are they from different sources?"

My initial opinion is that perhaps both the voice of conscience and the inner impulse essentially stem from the same source, however, both might be of different natures according to what medium each are expressed though.  Both, as far as I can see, aid in the essential development of life, no doubt about that.  They appear to be inherently pure, meaning, they are forces that seem to "guide" more or less, the Eternal Pilgrim, the Human Monad or the Jivatma onward in the triple evolution.

What I find different between the two, is perhaps the inner impulse is regarding to the very wide page of life- all creatures etc., while the voice of conscience, "cannot get it outside man."  This, as I understand, is pointing to a very specific stage in development, our stage.

Regarding the very fascinating reference you've posted from the Mahatma Letters, I'd like to point out what I find to be an important key here, and if I may compile some notes from above;

"conscience,[...], tell us what we must not do; yet, it never guides us as to what we ought to perform, nor gives any object to our activity. " 

"It is both the voice of experience accumulated in the world of matter and the channel of divine light streaming forth from the world of Spirit. Conscience rightly activated bridges the gulf which ordinarily exists between mental and moral activities."

"The Voice of Conscious is a metaphysical expression.  It is the imaginary aggregation of all human experience."

Regarding the first quote, it has been said, that We make the agreement, We are fully aware of the life we have agreed to take prior to incarnation due to Karmic Duty.  In other words, we are granted a full preview from birth to death- thus somehow predetermined, and an agreement to incarnate is made.  I think this was presented in the Key to Theosophy, or the Ocean.  I cannot quite recall right now.  However, this plays a very important role here as it show two aspects of one Entity; The Observing Witness, making subtle suggestions as to "what we must not do."  Just as a compassionate mother indirectly guides her child to learn through trial and error, ultimately knowing the outcome of the child behavior and decisions, yet looks on.  

If we turn to the second quote, and continue to use the mother and child analogy, we might consider the mother to be "voice of experience accumulated in the world of matter and the channel of divine light streaming forth from the world of Spirit."  The Mother, such an important figure in esoteric texts, and is often glorified as being to sole cause of the manifested universe- who has the form of all saktis and Energy of Life (daiviprakriti/sakti), the stream of Absolute Knowledge and Eternal Wisdom, which is wedded to Matter (mulaprakriti/Siva in the Puranas).  Both, of corse are only two aspects of the Eternal Parabrahmam.  The mother plays the role of the child's conscience, she being to the child, "wisdom incarnate."

Looking at this, and then considering the Child; the developing being, only when this child is calm, and tranquil or highly receptive and honest, can the subtle suggestions from the Mother be detected, though, each child must ultimately make the decision to act for themselves.  There defiantly seems to be an apparent dichotomy, though,WE are indeed the Mother, and the child.  
Perhaps this is what is meant regarding "metaphysical expression."  

So when the Voice of Conscious is said to be "the imaginary aggregation of all human experience" we must assume that it stems from this "mother" or is rather an outward expression/manifestation of a universal principle (?) overshadowing each and every "individual jiva" in Human Kingdom.  The voice of conscious is expressed through another medium, which B.P. Wadia rightfully calls the antahkarana.

Anyway, these are just my initial thoughts.  I'm not too sure to what particulars to use, and I would like to welcome all people to join this conversation, so I am trying to refrain from using unfamiliar technical language. 


This brings me to the next thought;

With what was said above, what is the connection behind the Voice of conscious and with what T. Subba Row says, "The guardian angel is and yet is not one of the principles of the human Soul, because it pervades the whole human being.  It is strictly speaking the human being."  Any thoughts?


Additional information;


"The closer the approach to one's Prototype, "in Heaven," the better for the mortal whose personality was chosen, by his own personal deity (the seventh principle), as its terrestrial abode. For, with every effort of will toward purification and unity with that "Self-god," one of the lower rays breaks and the spiritual entity of man is drawn higher and ever higher to the ray that supersedes the first, until, from ray to ray, the inner man is drawn into the one and highest beam of the Parent-SUN. ... 

He cannot escape his ruling Destiny, but he has the choice of two paths that lead him in that direction, and he can reach the goal of misery—if such is decreed to him, either in the snowy white robes of the Martyr, or in the soiled garments of a volunteer in the iniquitous course; for, there are external and internal conditions which affect the determination of our will upon our actions, and it is in our power to follow either of the two. Those who believe in Karma have to believe in destiny, which, from birth to death, every man is weaving thread by thread around himself, as a spider does his cobweb; and this destiny is guided either by the heavenly voice of the invisible prototype outside of us, or by our more intimate astral, or inner man, who is but too often the evil genius of the embodied entity called man.

Regarding the above, the below is taken from B.P. Wadia's article, "The Voice of the Will."

"All our self-induced and self-devised efforts are checked by Karma of the long past.  Free Will and binding Fate function together like Spirit and Matter, two aspects of the One Reality.

A spiritual resolve cannot be carried out without Spiritual Will.  But was is Spiritual Will?  If "Will is consciousness in action" then Spiritual Will is Spirit in action.  The beating of the heart, the process of digestion and the phenomenon of blushing are examples of physical will; another group of actions, which follow ordinary wants and desires, results from psychic or personal will. ... Similarly, action born of Spiritual Will are as different from those born of psychic or personal will ... But these bodily process are intimately connected with the desires of wants, so, too, there is a relation between the psychic-personal will and the higher Spiritual Will.  The link is the Voice of Conscience."

Wadia goes further to declare that the Voice of Conscience presents itself in a few guises, one functioning as an after-thought, "bringing repentance on the heels of the evil or foolish results of wicked and selfish desires." The other characteristic of conscience being what was described in Barbara's post, a warner- telling a person what not to do, and the words of the Mahatma, "... yet, it never guides us as to what we ought to perform, nor gives any object to our activity."

Turning inwards, and looking into our selves, we see this very clearly.  One of our voices is the voice of desire- perhaps unguided it may be, the other, the voice of Conscience- being a aspect of the Higher Self.  No need to point out the strong opposition between the two- for it may be said that this is the real Kurukshetra.

Further in the article it is written;

"Spiritual Will can be developed by a direct appeal to Conscience, but the appeal must be made with forethought, i.e., before the force of our wants and desires is allowed to impell us in action... The deeper and purer aspect of Conscience is the direct Voice of Divinity within us."

The direct Voice of Divinity within us, such a inspiring subject worthy of all devotion, aspiration and attention.  


Here's a passage from a suggestive letter of HPB's to Hartmann:

"I never gave myself out for a full-blown occultist, but only for a student of Occultism for the last thirty-five or forty years. Yet I am enough of an occultist to know that before we find the Master within our own hearts and seventh principle - we need an outside Master. As the Chinese Alchemist says, speaking of the necessity of a living teacher: "Every one seeks long life (spiritual), but the secret is not easy to find. If you covet the precious things of Heaven you must reject the treasures of the earth. You must kindle the fire that springs from the water and evolve the Om contained within the Tong: One word from a wise Master and you possess a draught of the golden water."


Very good letter.  Thanks Casady.


T. Subba Row, Notes on the Gita (pgs. 78-79);

"As far as we know, judging from our ordinary experience, this individuality, this sense of Ego, which we have at present is a kind of fleeting entity changing from time to time. Day after day the different experiences of man are being stored up, and in a mysterious manner united into a single individuality. Of course it seems to every man that he has a definite individuality during the course of a particular incarnation, but the individuality of his Karana Sarira is made up of several individualities like these. It must not be imagined that all the experiences that are connected with the various incarnations and go to constitute their respective personalities are to be found in a kind of mechanical juxtaposition in the karana sarira. It is not so. Nature has a sort of machinery by which it is able to reduce all these bundles of experiences into a single self. Great as is this higher individuality of the human monad, there is an individuality over and above this and far greater than it is. The Logos has an individuality of its own.When the soul rises to the Logos, all that this latter takes from the soul is that portion of the soul’s individuality which is high and spiritual enough to live in the individuality of the Logos; just as the Karana Sarira makes a choice between the various experiences of a man, and only assimilates such portions thereof as belong to its own nature, the Logos, when it unites itself with the soul of a man, only takes from it that which is not repugnant to its nature. "

In this relation, a quotation found on page 66;

" Again, these janmams might not only include all the special incarnations which this Logos has undergone, but might also perhaps include all the incarnations of that individual, who in the course of his spiritual progress finally joined himself, or united his soul with the Logos, which has been figuring as the guardian angel, so to speak, of the best and the highest interests of humanity on this planet. 
    In this connection there is a great truth that I ought to bring to your notice. Whenever any particular individual reaches the highest state of spiritual culture, developes in himself all the virtues that alone entitle him to an union with the Logos, and finally, unites his soul with the Logos, there is, as it were, a sort of reaction emanating from that Logos for the good of humanity.   Even when it does not actually incarnate, it sends down its influence for the good of mankind. This influence may be conceived as invisible spiritual grace that descends from heaven, and it is showered down upon humanity, as it were, whenever any great Mahatma unites his soul with the Logos." 

We often hear of "Higher incarnations of Manas" in Theosophical literature. Thinking of this phrase, and considering the above, can we not see that these lines of precipitation run quite the same?  The aspirant strives to devote every moment to purify the upadhi-s, that is, to initiate a higher spiritual impulse into the borrowed lives being used in (numerous) incarnations.  When degrees of purity have been attained, Lower Manas, becomes starved as it were, posing little resistance to the influences of Higher Manas- the Higher Individuality of Man.  

Above and beyond this, it seems as if even the Karanasariram (the individual monad) is again absorbed, preserved, or dissolved within a Center which is "far greater than it is."  This Center, TSR notes it as the "guardian angel," however indicates that it is "of the best and the highest interests of humanity on this planet."  

May we draw the conclusion that this idea of a guardian angel is by no means personalized, but is rather the observer of a kingdom, in our cases, the human kingdom?


Thanks Kristan - truly a fundamental theosophical topic - Subba Row really knows how to elaborate some deep esoteric concepts - here's another passage, going back a little, which might add to the question:

"From the very day when the first mystic found the means of communication between this world and the worlds of the invisible host, between the sphere of matter and that of pure spirit, he concluded that to abandon this mysterious science to the profanation of the rabble was to lose it. An abuse of it might lead mankind to speedy destruction; it was like surrounding a group of children with explosive batteries, and furnishing them with matches. The first self-made adept initiated but a select few, and kept silence with the multitudes. He recognized his God and felt the great Being within himself. The "Atman," the Self,** the mighty Lord and Protector, once that man knew him as the "I am," the "Ego Sum," the "Ahmi," showed his full power to him who could recognize the "still small voice." From the days of the primitive man described by the first Vedic poet, down to our modern age, there has not been a philosopher worthy of that name, who did not carry in the silent sanctuary of his heart the grand and mysterious truth. If initiated, he learnt it as a sacred science; if otherwise, then, like Socrates repeating to himself, as well as to his fellow-men, the noble injunction, "O man, know thyself," he succeeded in recognizing his God within himself. "Ye are gods," the king-psalmist tells us, and we find Jesus reminding the scribes that the expression, "Ye are gods," was addressed to other mortal men, claiming for himself the same privilege without any blasphemy.* And, as a faithful echo, Paul, while asserting that we are all "the temple of the living God,"** cautiously adds, that after all these things are only for the "wise," and it is "unlawful" to speak of them." Isis Unveiled II, pp.317-18


This selection from Isis is fundamental to understand the power of this esoteric Truth that all schools of Wisdom once held so very closely.  Thanks for sharing it.

Such a great sense of moral responsibility comes along with these esoteric teachings, which is perhaps a very hefty price for some.  I keep resorting back to a few lines inLight on the Path  regarding this demand of moral responsibility; 

[Pages 77-78] 
"In realizing this a man surrenders his imagined individual rights, of whatever sort. That takes away one keen sting which is common to all ordinary men.

When the disciple has fully recognized that the very thought of individual rights is only the outcome of the venomous quality in himself, that it is the hiss of the snake of self which poisons with its sting his own life and the lives of those about him, then he is ready to take part in a yearly ceremony which is open to all neophytes who are prepared for it. All weapons of defence and offence are given up; all weapons of mind and heart, and brain, and spirit. Never again can another man be regarded as a person who can be criticised or condemned; never again can the neophyte raise his voice in self-defence or excuse. From that ceremony he returns into the world as helpless, as unprotected, as a new-born child. That, indeed, is what he is. He has begun to be born again on to the higher plane of life, that breezy and well-lit plateau from whence the eyes see intelligently and regard the world with a new insight."

The true meaning behind self-surrender or self-sacrifice here is so clearly explained.  I believe that it is this process in which man can realize the Inner-Man, the Divinity which resides within all beings, like the cotton fibers spun to form yarn, woven to form the cloth.  How can one even begin to intelligently formulate such lofty thoughts without developing a sense of unending devotion, not to just his/her race (i.e., human race) but ALL of Life?

I believe without this duty- Eternal Dharma as Sri Krsna states- we look forward to a grim result; "An abuse of it might lead mankind to speedy destruction; it was like surrounding a group of children with explosive batteries, and furnishing them with matches."


Hi Kristan:

Beautiful thoughts and passages.  Thank you for posting.


You're welcome Barbara, and thank you!

Replies to This Discussion

Permalink Reply by Casady on July 26, 2015 at 10:07am

Here's a bit from hpb's Psychic and Noetic Action 2:

"The seat of memory, then, is assuredly neither here nor there, but everywhere throughout the human body. To locate its organ in the brain is to limit and dwarf the Universal Mind and its countless Rays (the Manasaputra) which inform every rational mortal. As we write for Theosophists, first of all, we care little for the psychophobian prejudices of the Materialists who may read this and sniff contemptuously at the mention of "Universal Mind" and the Higher noetic souls of men...."

"Now, since the metaphysics of Occult physiology and psychology postulate within mortal man an immortal entity, "divine Mind," or Nous, whose pale and too often distorted reflection is that which we call "Mind" and intellect in men — virtually an entity apart from the former during the period of incarnation — we say that the two sources of "memory" are in these two "principles.""

"For, as Occultism teaches, if the Higher Mind-Entity — the permanent and the immortal — is of the divine homogeneous essence of "Alaya-Akasa," (13) or Mahat — its reflection, the Personal Mind, is, as a temporary "Principle," of the Substance of the Astral Light. As a pure ray of the "Son of the Universal Mind," it could perform no functions in the body, and would remain powerless over the turbulent organs of Matter. Thus, while its inner constitution is Manasic, its "body," or rather functioning essence, is heterogeneous, and leavened with the Astral Light, the lowest element of Ether. It is a part of the mission of the Manasic Ray, to get gradually rid of the blind, deceptive element which though it makes of it an active spiritual entity on this plane, still brings it into so close contact with matter as to entirely becloud its divine nature and stultify its intuitions."

Permalink Reply by Kristan Stratos on July 26, 2015 at 10:37am

This is a very profound contribution worth some very careful contemplation. 

"... As a pure ray of the "Son of the Universal Mind," it could perform no functions in the body, and would remain powerless over the turbulent organs of Matter. Thus, while its inner constitution is Manasic, its "body," or rather functioning essence, is heterogeneous, and leavened with the Astral Light, the lowest element of Ether. It is a part of the mission of the Manasic Ray, to get gradually rid of the blind, deceptive element which though it makes of it an active spiritual entity on this plane, still brings it into so close contact with matter as to entirely becloud its divine nature and stultify its intuitions."

A deeply thought provoking selection, that will most defiantly uncover the seldom trodden path of Truth.  Very appreciated, it has been some time since I've read this article, thanks for bringing it back into thought!

Permalink Reply by barbaram on July 26, 2015 at 8:23pm

"... As a pure ray of the "Son of the Universal Mind," it could perform no functions in the body, and would remain powerless over the turbulent organs of Matter. Thus, while its inner constitution is Manasic, its "body," or rather functioning essence, is heterogeneous, and leavened with the Astral Light, the lowest element of Ether. It is a part of the mission of the Manasic Ray, to get gradually rid of the blind, deceptive element which though it makes of it an active spiritual entity on this plane, still brings it into so close contact with matter as to entirely becloud its divine nature and stultify its intuitions."

I am not sure the meaning of the above excerpt. How does one understand it? 

Permalink Reply by Kristan Stratos on July 27, 2015 at 4:16am

I will try and explain it from my understanding, which I think will relate to what you had mentioned on the Children of Light commentary.

The Theosophical approach to understand the constitution of man is one way to understand the above.  Generally we see;

Now, for a while I couldn't understand how there 7 fold division was actually seven fold.  I understand how it is constructed, I have my opinions, but they are not important for right now.  If one were to take the "Atman" and replace it with Manas- The Entity, "a pure ray of the "Son of the Universal Mind,... the Manasaputra" This approach happens to be exactly the approach of the other two classifications.  The Taraka Raja Yoga classification, is by far a crucial indicator when even vaguely understood.  The Manas-Entity is the Human Monad, the Jivatman, reflected within- technically speaking 4 subdivisions of matter corresponding to one aspect of a cosmic body.

Manas the principle- mind, our great philosophers tell us is dual.  Higher Manas, and Lower Manas.  Higher Manas might be mistaken for something it isn't, while lower manas is seemingly quite dominate in this cycle.  Higher Manas, naturally reflects the radiation from the Manas-Entity via Buddhi or the Spiritual Soul, rightly called an "atmic vehicle."  There is evidence of this approach found here and there in the SD.  I'd have to check my notes and provide a clear reference.   


Permalink Reply by Casady on July 31, 2015 at 1:15pm

There's a wonderful text by hpb from SD3 "Some Reasons for Secrecy" that develops on what Kristan is saying:

There's some more explanations on the action of "Manasic Ray" in hpb's esoteric instructions.

There's quite a lot of explanations in the SD, but it seems to be one of the more scattered topics, little bits here and there - for example:

They permeate by the body two parts of the Soul, that it may receive from each the impress of his own energy. But the reasonable part of the Soul is not subject to the genii; it is designed for the reception of (the) God,* who enlightens it with a sunny ray. Those who are thus illumined are few in number, and from them the genii abstain: for neither genii nor Gods have any power in the presence of a single ray of God.†

* The God in man and often the incarnation of a God, a highly Spiritual Dhyan Chohan in him, besides the presence of his own seventh Principle. Sd1 295

With the Pralaya the tribal god disappears, and Brahma and all the other Devas, and the gods are merged into the Absolute. Therefore, occultists do not worship or offer prayers to them, because if we did, we should have either to worship many gods, or pray to the Absolute, which, having no attributes, can have no ears to hear us. The worshipper even of many gods must of necessity be unjust to all the other gods; however far he extends his worship it is simply impossible for him to worship each severally; and in his ignorance, if he choose out any one in particular, he may by no means select the most perfect. Therefore, he would do better far to remember that every man has a god within, a direct ray from the Absolute, the celestial ray from the One; that he has his "god" within, not outside, of himself. Trans.1.6

Permalink Reply by Kristan Stratos on July 31, 2015 at 5:56pm

Thanks for the article, there are defiantly some note worthy selections.

Permalink Reply by Casady on September 15, 2015 at 1:34pm

another suggestive passage for the Earnest student:

"From this Plane of conscious Life shoot out, like seven fiery tongues, the Sons of Light (the logoi of Life); then the Dhyani-Buddhas of contemplation: the concrete forms of their formless Fathers -- the Seven Sons of Light, still themselves, to whom may be applied the Brahmanical mystic phrase: "Thou art 'THAT' -- Brahm." It is from these Dhyani-Buddhas that emanate their chhayas (Shadows) the Bodhisattvas of the celestial realms, the prototypes of thesuper-terrestrial Bodhisattvas, and of the terrestrial Buddhas, and finally of men. The "Seven Sons of Light" are also called "Stars."

The star under which a human Entity is born, says the Occult teaching, will remain for ever its star, throughout the whole cycle of its incarnations in one Manvantara. Butthis is not his astrological star. The latter is concerned and connected with the personality, the former with

[[Footnote(s)]] -------------------------------------------------

* The Tanmatras are literally the type or rudiment of an element devoid of qualities; but esoterically, they are the primeval noumenoi of that which becomes in the progress of evolution a Cosmic element in the sense given to the term in antiquity, not in that of physics. They are the logoi, the seven emanations or rays of the logos.

[[Vol. 1, Page]] 573 THE CREST-JEWEL OF WISDOM.

the INDIVIDUALITY. The "Angel" of that Star, or the Dhyani-Buddha will be either the guiding or simply the presiding "Angel," so to say, in every new rebirth of the monad,which is part of his own essence, though his vehicle, man, may remain for ever ignorant of this fact. The adepts have each their Dhyani-Buddha, their elder "twin Soul," and they know it, calling it "Father-Soul," and "Father-Fire." It is only at the last and supreme initiation, however, that they learn it when placed face to face with the bright "Image." How much has Bulwer Lytton known of this mystic fact when describing, in one of his highest inspirational moods, Zanoni face to face with his Augoeides?" sd i , 572-3

Permalink Reply by Casady on November 5, 2015 at 12:49pm

hpb's 'Dreams' blavatsky lodge class transcription has some interesting passages:

"Q. What are the senses which act in dreams?
  A. The senses of the sleeper receive occasional shocks, and are awakened into mechanical action; what he hears and sees are, as has been said, a distorted reflection of the thoughts of the Ego. The latter is highly spiritual, and is linked very closely with the higher principles, Buddhi and Atma. These higher principles are entirely inactive on our plane, and the higher Ego (Manas) itself is more or less dormant during the waking of the physical man. This is especially the case with persons of very materialistic mind. So dormant are the Spiritual faculties, because the Ego is so trammelled by matter, that It can hardly give all its attention to the man’s actions, even should the latter commit sins for which that Ego— when reunited with its lower Manas—will have to suffer conjointly in the future. It is, as I said, the impressions projected into the physical man by this Ego which constitute what we call “conscience”; and in proportion as the Personality, the lower Soul (or Manas), unites itself to its higher consciousness, or EGO, does the action of the latter upon the life of mortal man become more marked.
  Q. This Ego, then, is the “Higher Ego”?
A. Yes; it is the higher Manas illuminated by Buddhi; the principle of self-consciousness, the “I-am-I,” in short. It is the Karana-Sarira, the immortal man, which passes from one incarnation to another." (CW 250)

"Q. How does this process take place?
  A. There is a sort of conscious telegraphic communication going on incessantly, day and night, between the physical brain and the inner man. The brain is such a complex thing, both physically and metaphysically, that it is like a tree whose bark you can remove layer by layer, each layer being different from all the others and each having its own special work, function, and properties."(CW 251)

"Q. Can you explain to us how it is related to man, and its action in dream-life?
  A. Differentiation in the physical world is infinite. Universal Ideation—or Mahat, if you like it—sends its homogeneous radiation into the heterogeneous world, and this reaches the human or personal minds through the Astral Light.
  Q. But do not our minds receive their illuminations direct from the higher Manas through the Lower? And is not the former the pure emanation of divine Ideation—the “Manasa-Putras,” which incarnated in men?
  A. They are. Individual Manasa-Putras or the Kumaras are the direct radiations of the divine Ideation—”individual” in the sense of later differentiation owing to numberless incarnations. In sum they are the collective aggregation of that Ideation, become on our plane, or from our point of view, Mahat, as the Dhyan Chohans are in their aggregate the WORD or “Logos” in the formation of the World. Were the Personalities (Lower Manas or the Physical minds) to be inspired and illumined solely by their higher alter Egos there would be little sin in this world. But they are not; and getting entangled in the meshes of the Astral Light, they separate themselves more and more from their parent Egos. Read and study what Éliphas Lévi says of the Astral Light, which he calls Satan and the Great Serpent. The Astral Light has been taken too literally to mean some sort of a second blue sky. This imaginary space, however, on which are impressed the countless images of all that ever was, is, and will be, is but a too sad reality. It becomes in, and for, man—if at all psychic—and who is not?—a tempting Demon, his “evil angel,” and the inspirer of all our worst deeds. It acts on the will of even the sleeping man, through visions impressed upon his slumbering brain (which visions must not be confused, with the “dreams”), and these germs bear their fruit when he awakes."(CW 253)


Permalink Reply by Kristan Stratos on November 5, 2015 at 1:36pm

Thanks Casady, 

That is a wonderful section of Transactions.  Just this morning I send someone a portion of a text, I suppose I will post it here as well regarding the Ego;

"There is one more statement I have to make with reference to the three Upadhis in the human being. Of these what is called the karana sarira is the most important. It is so, because it is in that that the higher individuality of man exists. Birth after birth a new physical body comes into existence, and perishes when earthly life is over. The astral body, when once separated from the karana sarira, may perhaps live on for some time, owing to the impulse of action and existence, already communicated to it during life, but, as these influences are cut off from the source whence they originally sprung, the force communicated, as it were, stands by itself, and sooner or later the astral organism becomes completely dissolved into its component parts. But karana sarira is a body or organism, which is capable of existing independently of the astral body. Its plane of existence is called Sutratma, because, like so many beads strung on a thread, successive personalities are strung on this karana sarira, as the individual passes through incarnation after incarnation. By personality I mean that persistent idea of self, with its definite associations, so far as those associations appertain to the experiences of one earthly incarnation. 

    Of course all the associations or ideas of mental states which a human being may experience are not necessarily communicated to the astral man, much less to the karana. sarira. Of all the experiences of the physical man, the astral man, or the karana sarira beyond it, can only assimilate those whose constitution and nature are similar to its own. It is moreover but consistent with justice that all our mental states should not be preserved as most of them are concerned merely with the daily avocations, or even the physical wants of the human being, there is no object to be gained by their continued preservation. But all that goes deep into the intellectual nature of man, all the higher emotions of the human soul and the intellectual tastes generated in man with all his higher aspirations, do become impressed almost indelibly on the karana sarira. The astral body is simply the seat of the lower nature of man. His animal passions and emotions, and those ordinary thoughts which are generally connected with the physical wants of man, may no doubt communicate themselves to the astral man, but higher than this they do not go. 

    This karana sarira is what passes as the real ego, which subsists through incarnation after incarnation, adding in each incarnation something to its fund of experiences, and evolving a higher individuality as the resultant of the whole process of assimilation. It is for this reason that the karana sarira is called the ego of man, and in certain systems of philosophy it is called the jiva. 

    It must be clearly borne in mind that this Karana sarira is primarily the result of the action of the light of the Logos, which is its life and energy, and which is further its source of consciousness on that plane of Mulaprakriti which we have called Sutratma, and which is its physical or material basis.

    Out of the combination of these two elements, and from the action of the energy of the light emanating from the Logos upon that particular kind of matter that constitutes its physical frame, a kind of individuality is evolved. 

    I have already said that individual existence, or differentiated conscious existence, is evolved out of the one current of life, which sets the evolutionary machine in motion. I pointed out that it is this very current of life that gradually gives rise to individual organisms as it proceeds on its mission. Furthermore it begins to manifest what we call conscious life, and, when we come to man, we find that his conscious individuality is clearly and completely defined by the operation of this force. In producing this result several subsidiary forces, which are generated by the peculiar conditions of time, space and environment, cooperate with this one life. What is generally called karana sarira is but the natural product of the action of those very forces that have operated to bring about this result. When once that plane of consciousness is reached in the path of progress that includes the voluntary actions of man, it will be seen that those voluntary actions not only preserve the individuality of the karana sarira, but render it more and more definite, as birth after birth farther progress is attained: they thus keep up the continued existence of the jiva as an individual monad. So in one sense the karana sarira is the result of karmic impulses. It is the child of Karma as it were. It lives with it, and will disappear if the influence of Karma can be annihilated, The astral body on the other hand is, to a great extent, the result of the physical existence of man, as far as that existence is concerned with his physical wants, associations and cravings. We may therefore suppose that the persistence of the astral body after death will, under ordinary circumstances, be more or less proportionate to the strength of these emotions and animal passions." 

Gita Notes; T. Subba Rao

Permalink Reply by Casady on January 15, 2016 at 11:43am

my pleasure Kristan - and thanks for letting the logos shine its light on this question - here's a couple more:

Please say "God" and not a God. In our sense, the inner man is the only God we can have cognizance of. And how can this be otherwise? Grant us our postulate that God is a universally diffused, infinite principle, and how can man alone escape from being soaked through by, and in, the Deity? We call our "Father in heaven" that deific essence of which we are cognizant within us, in our heart and spiritual consciousness, and which has nothing to do with the anthropomorphic conception we may form of it in our physical brain or its fancy: "Know ye not that ye are the temple of God, and that the spirit of (the absolute) God dwelleth in you?" (3) Yet, let no man anthropomorphise that essence in us. Let no Theosophist, if he would hold to divine, not human truth, say that this "God in secret" listens to, or is distinct from, either finite man or the infinite essence — for all are one.key67,68-5

The only saving principle dwells in man himself, and has never dwelt outside of his immortal divine self, i.e., it is the true Christos, as it is the true Buddha, the divine inward light which proceeds from the eternal unmanifesting unknown ALL. And this light can only be made known by its works--faith in it having to remain ever blind in all, save in the man himself who feels that light within his soul. (Let Every Man Prove his Work, Lucifer, November, 1887 -CW8, 162)

Permalink Reply by Casady on February 26, 2016 at 2:14pm

From the classics (Voice of the Silence, part 3):

"For, O Disciple! Before thou wert made fit to meet thy Teacher face to face, thy MASTER light to light, what wert thou told?

Before thou canst approach the foremost gate thou hast to learn to part thy body from thy mind, to dissipate the shadow, and to live in the eternal. For this, thou hast to live and breathe in all, as all that thou perceivest breathes in thee; to feel thyself abiding in all things, all things in SELF.

Thou shalt not let thy senses make a playground of thy mind.

Thou shalt not separate thy being from BEING, and the rest, but merge the Ocean in the drop, the drop within the Ocean.

So shalt thou be in full accord with all that lives; bear love to men as though they were thy brother-pupils, disciples of one Teacher, the sons of one sweet mother.

Of teachers there are many; the MASTER-SOUL is one (8), Alaya, the Universal Soul. Live in that MASTER as Its ray in thee. Live in thy fellows as they live in It.

Before thou standest on the threshold of the Path; before thou crossest the foremost Gate, thou hast to merge the two into the One and sacrifice the personal to SELF impersonal, and thus destroy the "path" between the two —Antahkarana (9)."

"Thou hast to saturate thyself with pure Alaya, become as one with Nature's Soul-Thought. At one with it thou art invincible; in separation, thou becomest the playground ofSamvriti (16), origin of all the world's delusions.

All is impermanent in man except the pure bright essence of Alaya. Man is its crystal ray; a beam of light immaculate within, a form of clay material upon the lower surface. That beam is thy life-guide and thy true Self, the Watcher and the silent Thinker, the victim of thy lower Self. Thy Soul cannot be hurt but through thy erring body; control and master both, and thou art safe when crossing to the nearing "Gate of Balance."

Be of good cheer, O daring pilgrim "to the other shore." Heed not the whisperings of Mâra's hosts; wave off the tempters, those ill-natured Sprites, the jealous Lhamayin (17) in endless space.

Hold firm! Thou nearest now the middle portal, the gate of Woe, with its ten thousand snares.

Have mastery o'er thy thoughts, O striver for perfection, if thou would'st cross its threshold.

Have mastery o'er thy Soul, O seeker after truths undying, if thou would'st reach the goal.

Thy Soul-gaze centre on the One Pure Light, the Light that is free from affection, and use thy golden Key.   .   .   ."

Permalink Reply by Casady on March 4, 2016 at 8:03am

more classics:

Light on the Path, Part 2:

1. Stand aside in the coming battle, and though thou fightest be not thou the warrior.

2. Look for the warrior and let him fight in thee.

3. Take his orders for battle and obey them.

4. Obey him not as though he were a general, but as though he were thyself, and his spoken words were the utterance of thy secret desires; for he is thyself, yet infinitely wiser and stronger than thyself. Look for him, else in the fever and hurry of the fight thou mayest pass him; and he will not know thee unless thou knowest him. If thy cry meet his listening ear, then will he fight in thee and fill the dull void within. And if this is so, then canst thou go through the fight cool and unwearied, standing aside and letting him battle for thee. Then it will be impossible for thee to strike one blow amiss. But if thou look not for him, if thou pass him by, then there is no safeguard for thee. Thy brain will reel, thy heart grow uncertain, and in the dust of the battlefield thy sight and senses will fail, and thou wilt not know thy friends from thy enemies.

He is thyself, yet thou art but finite and liable to error. He is eternal and is sure. He is eternal truth. When once he has entered thee and become thy warrior, he will never utterly desert thee, and at the day of the great peace he will become one with thee.

Replies to This Discussion

Permalink Reply by Casady on April 1, 2016 at 4:17pm

more "hidden hints":

"Two things become evident to all in the above passages, now that their false rendering is corrected in the revision text: (a) "the coming of Christ," means the presence of CHRISTOS in a regenerated world, and not at all the actual coming in body of "Christ" Jesus; (b) this Christ is to be sought neither in the wilderness nor "in the inner chambers," nor in the sanctuary of any temple or church built by man; for Christ — the true esoteric SAVIOR — is no man, but the DIVINE PRINCIPLE in every human being. He who strives to resurrect the Spiritcrucified in him by his own terrestrial passions, and buried deep in the "sepulcher" of his sinful flesh; he who has the strength to roll back the stone of matter from the door of his own inner sanctuary, he has the risen Christ in him.(3) The "Son of Man" is no child of the bond-woman — flesh, but verily of the free-woman — Spirit (4), the child of man's own deeds, and the fruit of his own spiritual labor. "

"The first key that one has to use to unravel the dark secrets involved in the mystic name of Christ, is the key which unlocked the door to the ancient mysteries of the primitive Aryans, Sabeans and Egyptians. The Gnosis supplanted by the Christian scheme was universal. It was the echo of the primordial wisdom-religion which had once been the heirloom of the whole of mankind; and, therefore, one may truly say that, in its purely metaphysical aspect, the Spirit of Christ (the divine logos) was present in humanity from the beginning of it. The author of the Clementine Homilies is right; the mystery of Christos — now supposed to have been taught by Jesus of Nazareth — "was identical" with that which from the first had been communicated "to those who were worthy," as quoted in another lecture. (16) We may learn from the Gospel accordingto Luke, that the "worthy" were those who had been initiated into the mysteries of the Gnosis, and who were "accounted worthy" to attain that "resurrection from the dead" in this life . . . . "those who knew that they could die no more, being equal to the angels as sons of God and sons of the Resurrection." In other words, they were the great adepts of whatever religion;and the words apply to all those who, without being Initiates, strive and succeed, through personal efforts to live the life and to attain the naturally ensuing spiritual illumination in blending their personality — (the "Son") with (the "Father,") their individual divine Spirit, the God within them. This "resurrection" can never be monopolized by the Christians, but is the spiritual birth-right of every human being endowed with soul and spirit, whatever his religion may be. Such individual is a Christ-man.On the other hand, those who choose to ignore the Christ (principle) within themselves, must die unregenerate heathens — baptism, sacraments, lip-prayers, and belief in dogmas notwithstanding. " (Blavatsky - The Esoteric Character of the Gospels, part I, Lucifer, Nov. 1887)