Theos-Talk Archives (December 1993 Message tl00014)

As we push our studies of the ten princples of man to the limit,
reaching the top-most principle, we are approaching a territory of
study that boarders on materials that would sound like "insane
gibberish" to uninformed ears. We are approaching difficult territories
of thought.

A quiet mind and an open heart are the best tools to apply to the task,
as we ready ourselves to visit the unvisitable, to gaze upon the
unseen, to reach out and touch the untouchable.

We now come to the part of ourselves that is our personal element of
the *mystery* behind life, the mystery that goes beyond embracing
life, that goes to the very core of our beings.

The final, the tenth principle of consciousness, is the utmost core of
our being. It is the most difficult to describe, because being the most
far-removed from our personal experience. A special type of thought is
needed to contemplate it, and practice is needed in order to penetrate
the first veil and have one's first clear conception of the principle.

We might call this principle Paramatman. It is timeless and not in
relation to time. It is not the ideal to anything. It is, in its
basic nature, complete, perfect and unchanging, and not in relation to
anything.

Like in mathematics, the number '2' is perfect, eternal, not strived
after nor changeable, neither the ideal to anything, nor something
evolved, something growing and changing.

Paramatman is our pure nature. It is not changeable in any manner. It
is not only timeless, not only spaceless, but it idealless too; it does
not seek anything. It is not contain any ideals because that implies
something to look up to, and requires it to be in realtion to something
in time and perhaps in space, in manifestation.

It is the part of us that is not in relation to anything in life, for
it is our pure essential nature. It is the flavor of pure being or pure
non-existence, beyond our personal Ideal Nature, because it is a
core consciousness shared by all, and therefore cannot have
individual ideals or purpose for one Monad, one individual having it,
that is different for another individual's experience of it.

Like Atman is pure manifest self-consciousness, Paramatman is shared
by all in the world. Paramatman is the pure consciousness of
non-being. In a sense, it is like a laya center or dissolving point.
It is the Crown of the top-most triad, the absolute top to our natures.

Pure mathematics provides an analogy that we can use, since the
mathematics is complete in itself, apart from whatever may or will
happen in life.

With Paramatman, we step out of Absolute Mystery, and through it we
come into our Ideal Selves, the ninth principle. This is similiar to
stepping through Atman, coming into being as a manifest Monad, as
Atman-Buddhi.

This tenth principle contains a certain element of virginal purity,
untouched by anything. It never leaves home, never needs anything, is
complete and perfect, but is also beyond perfection, beyond ideals,
beyond either relation to time and existence and beyond having to
transcend existence as well.

Not only is it not subject to change, but it also contains no
experience of being looked up to by the lower principles, nor
experience of looking higher within. It is unaware of anything,
because it is too full, too complete to contain any qualification.

It has no qualities, no attributes. It is neither aware nor unaware
as we know it. It is not a *mystery*, though. It is the final and
ultimate element of our consciousness, and is not apart from us.
We are it and we contain it.

Paramatman is not capable of nor does it need the additional self
consciousness of experience in time, nor does it need to stand as
an ideal to one's eternal evolution.

The idea of being at motion or rest, of changing, of brooding over
the waters of space, of reaching out and uplifting--these all would
be utter nonsense to it, if ideas were even possible!

Our tenth principle, then, is our own personal element of *tat*,
the unknowable, and is the ultimate basis of ourselves. It is not
the prime mover, Swabhava, but rather the primal basis for all
that follows.

Paramatman always *is*, contains peace beyond words, is the Holiest
of Holies, is the Prime Unmoveable Object, the Solitary One, the
One Who Never Sleeps, the Absolute Zero.

Where it possible to *enter* into this principle, to shift one's
awareness through a laya center into it, at thought it were a plane
that we could visit, it would result in the complete destruction of
the Monad, of both karma and the timeless nature as well! But this
is not possible for this level remains untouched by even the
observation of outside eyes. It remains untouched even by the event
of the Monad entering into it.

It does not look outside itself, even though the lower principles
hang off it like a pendant, and all look to and derive their ultimate
basis for being from it. Although it never leaves its solitude, the
Grand Scheme arises out of it.

Beyond God and beyond the virtues that make God, we have come to
the Unknowable, *within ourselves*, and stand in awe. We are not at
a sanctuary to enter, because entry is not possible. But we do not
have to enter, because we have never left.

Everything is based upon it, and the ideals that drive our existence
through time arise out of it--yet nothing can come out of it. The
ideals, paradoxically, are anupapadaka, parentless, without progenitors.
It is the parent of the parentless, which produces its offspring
without having to be a parent.

Paramatman is a fullness beyond the grandness of ideals, and needs
to fulfilling nor waits for nor wants for anything. Yet it is
absolutely empty of any possible want, desire, idea, empty of any
content. It is complete unknowable, but part of our experience. And
stands but one step removed from Mystery, about which nothing may be
said.

                           Eldon Tucker (eldon@netcom.com)