Attavada (Pali). The sin of personality.

(See also: Attavada, Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary, )

Attavada (Pali) (from attan self (Sanskrit atman) + vada theory, disputation from the verbal root vad to speak)

Atmavada (Sanskrit) The theory of a persistent soul. A study of Buddhist sutras or suttas shows that Gautama Buddha intended the term to convey the meaning of the heresy of separateness, the belief that one's self or soul is different and apart from the one universal self, Brahman.

Its importance in philosophy and mystical thought, and its genuine Buddhist significance, lies in the fact that Buddhism does not deny the existence of a soul, but strongly emphasizes the fact that no such soul is either a special creation or in its essence different from and other than the cosmic self.

Hence the meaning of the heresy of separateness, because those who hold this view are under the constant false impression that in themselves they are different from, and other than, the universe in which they live, move, and have all their being.

In The Mahatma Letters attavada is termed "the doctrine of Self," and with sakkayaditthi leads "to the maya of heresy and belief in the efficacy of vain rites and ceremonies; in prayers and intercession" (ML 111).

(See also: Attavada, Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Atma-vada. See ATTAVADA

(See also: Atma-vada, Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Sakkayaditthi (Pali) [from sakkaya individuality + ditthi belief, theory; cf Sanskrit sat-kaya true individuality + drishti appearance]

The delusion of personality, rather than heresy of individuality, for in theosophical literature the individuality is that part of man which reincarnates again and again, clothing itself with one personality or imbodiment after another. As "the erroneous idea that 'I am I,' a man or a woman with a special name, instead of being an inseparable part of the whole" (TG 284), the term signifies the sense of separateness and personality, as opposed to the idea that man is an inseparable part of the universe throughout all the ranges of his composite constitution. It means that the personality of the imbodied man has the appearance, and thereby brings about the delusion that the merely personal man is the spiritual man.

In the Buddhist sutras, sakkayaditthi is the first chain to be broken upon entering the path; when the path is really entered this chain is in fact recognized to be nonexistent.

Connected with one of the skandhas, Sakkayaditthi together with attavada, "both of which (in the case of the fifth principle the soul) lead to the maya of heresy and belief in the efficacy of vain rites and ceremonies; in prayers and intercession" (ML 111).

(See also: Sakkayaditthi, Mysticism, Mysticism Dictionary)

Skandhas (Sanskrit) Bundles, groups of various attributes forming the compound constitution of the human being. They are the manifested qualities and attributes forming the human being on all six planes of Being, beneath the spiritual monad or atma-buddhi, making up the totality of the subjective and objective person.

They have to do with everything that is finite in the human being, and are therefore inapplicable to the relatively eternal and absolute. Every vibration of whatever kind, mental, emotional, or physical, that an individual has undergone or made, is derivative of and from one of the skandhas composing his constitution. Skandhas are the elements of limited existence.

The five skandhas of every human being are:

1)    rupa (form), the material properties or attributes;

2)    vedana (sensations, perceptions);

3)    sanjna (consciousness, abstract ideas);

4)    sanskara (action), tendencies both physical and mental;

5)    vijnana (knowledge), mental and moral predispositions.

Two further, unnamed skandhas "are connected with, and productive of Sakkayaditthi, the 'heresy or delusion of individuality' and of Attavada 'the doctrine of Self,' both of which (in the case of the fifth principle the soul) lead to the maya of heresy and belief in the efficacy of vain rites and ceremonies; in prayers and intercession"; "The 'old being' is the sole parent -- father and mother at once -- of the 'new being.' It is the former who is the creator and fashioner, of the latter, in reality; and far more so in plain truth, than any father in flesh. And once that you have well mastered the meaning of Skandhas you will

See what I mean" (ML 111). The human skandhas are the causal activities which by their action and interaction attract the reincarnating ego back to earth-life. The exoteric skandhas have to do with objective man; the esoteric with inner and subjective man.

At death the seeds of causes sown which have not yet been realized remain latent in our inner principles as "psychological impulse-seeds" awaiting expression in future lives. The skandhas "unite at the birth of man and constitute his personality. After the death of the body the Skandhas are separated and so remain until the Reincarnating Ego on its downward path into physical incarnation gathers them together again around itself, and thus reforms the human constitution considered as a unity" (OG 158).

Similarly with suns and planets: at pralaya, the lower principles of such a cosmic body exist latent in space in a laya-condition while its spiritual principles are active in higher realms. "When a laya-center is fired into action by the touch of wills and consciousnesses on their downward way, becoming the imbodying life of a solar system, or of a planet of a solar system, the center manifests first on its highest plane, and later on its lower plane. The Skandhas are awakened into life one after another: first the highest ones, next the intermediate ones, and lastly the inferior ones, cosmically and qualitatively speaking" (ibid.).

The skandhas are likewise closely connected with the karmic pictures in the astral light, which also is the medium as well as the register of impressions.

(See also: Skandhas, Mysticism, Mysticism Dictionary)

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