Theos-Talk Archives (February 2004 Message tt00026)

Feb 7 2004



Dear Pham



Thanks for your observations. I believe that THEOSOPHY agrees with them.



As to your final question: "What have we done to deserve Their Great
Heart and Work ?".



I think the answer lies within the latent natural constitution we all
as humans have to first understand and then develop.



The Light of the Tathagatas is within. The "potential Buddha" is
within. We have deserved Their attention because we are beginning to
understand this and we can spread this knowledge to others.



Consider this:, as I find the VOICE OF THE SILENCE seems to answer the
great question: 





"Saith the pupil:



O Teacher, what shall I do to reach to Wisdom?



O Wise one, what, to gain perfection?



Search for the Paths. But, O Lanoo, be of clean heart before thou
startest on thy journey. Before thou takest thy first step learn to
discern the real from the false, the ever-fleeting from the everlasting.
Learn above all to separate Head-learning from Soul-Wisdom, the "Eye"
from the "Heart" doctrine.



Yea, ignorance is like unto a closed and airless vessel; the soul a bird
shut up within. It warbles not, nor can it stir a feather; but the
songster mute and torpid sits, and of exhaustion dies.

28



But even ignorance is better than Head-learning with no Soul-wisdom to
illuminate and guide it.



The seeds of Wisdom cannot sprout and grow in airless space. To live and
reap experience the mind needs breadth and depth and points to draw it
towards the Diamond Soul. (1) Seek not those points in Maya's realm; but
soar beyond illusions, search the eternal and the changeless SAT, (2)
mistrusting fancy's false suggestions.



For mind is like a mirror; it gathers dust while it reflects. (3) It
needs the gentle breezes of Soul-Wisdom to brush away the dust of our
illusions. Seek, O Beginner, to blend thy Mind and Soul.



Shun ignorance, and likewise shun illusion. Avert thy face from world
deceptions; mistrust thy senses, they are false. But within thy body

29



-the shrine of thy sensations-seek in the Impersonal for the "eternal
man"



(1); and having sought him out, look inward: thou art Buddha. 



(2) Shun praise, O Devotee. Praise leads to self-delusion. Thy body is
not self, thy SELF is in itself without a body, and either praise or
blame affects it not.



Self-gratulation, O disciple, is like unto a lofty tower, up which a
haughty fool has climbed. Thereon he sits in prideful solitude and
unperceived by any but himself.



False learning is rejected by the Wise, and scattered to the Winds by
the good Law. Its wheel revolves for all, the humble and the proud. The
"Doctrine of the Eye" (3) is for the crowd, the "Doctrine of the Heart,"
for the elect. The first repeat in pride: "Behold, I know,"

30



the last, they who in humbleness have garnered, low confess, "thus have
I heard". [The VOICE OF THE SILENCE p. 27 - 30]



------------------------





"Step out from sunlight into shade, to make

35



more room for others. The tears that water the parched soil of pain and
sorrow, bring forth the blossoms and the fruits of Karmic retribution.
Out of the furnace of man's life and its black smoke, winged flames
arise, flames purified, that soaring onward, 'neath the Karmic eye,
weave in the end the fabric glorified of the three vestures of the Path.
(1) 



These vestures are: Nirmanakaya, Sambhogakaya, and Dharmakaya, robe
Sublime. (2) 



The Shangna robe, (3) 'tis true, can purchase light eternal. The Shangna
robe alone gives the Nirvana of destruction; it stops rebirth, but, O
Lanoo, it also kills-compassion. No longer can the perfect Buddhas, who
don the Dharmakaya glory, help man's salvation. 

36



Alas! shall SELVES be sacrificed to Self; mankind, unto the weal of
Units?



Know, O beginner, this is the Open PATH, the way to selfish bliss,
shunned by the Bodhisattvas of the "Secret Heart," the Buddhas of
Compassion.



To live to benefit mankind is the first step. To practise the six
glorious virtues (1) is the second.



To don Nirmanakaya's humble robe is to forego eternal bliss for Self, to
help on man's salvation. To reach Nirvana's bliss, but to renounce it,
is the supreme, the final step-the highest on Renunciation's Path.



Know, O Disciple, this is the Secret PATH, selected by the Buddhas of
Perfection, who sacrificed The SELF to weaker Selves.



Yet, if the "Doctrine of the Heart" is too high-winged for thee. If thou
need'st help thyself and fearest to offer help to others,-then,

37



thou of timid heart, be warned in time: remain content with the "Eye
Doctrine" of the Law. Hope still. For if the "Secret Path" is
unattainable this "day," it is within thy reach "to-morrow.". (1) Learn
that no efforts, not the smallest-whether in right or wrong
direction-can vanish from the world of causes. E'en wasted smoke remains
not traceless. "A harsh word uttered in past lives, is not destroyed but
ever comes again." (2) The pepper plant will not give birth to roses,
nor the sweet jessamine's silver star to thorn or thistle turn.



Thou canst create this "day" thy chances for thy "morrow." In the "Great
Journey," (3) causes sown each hour bear each its harvest of effects,
for rigid Justice rules the World. With mighty sweep of never erring
action, it brings to mortals lives of weal or woe, the Karmic progeny of
all our former thoughts and deeds.



Take then as much as merit hath in store for thee, O thou of patient
heart. Be of good 

38



cheer and rest content with fate. Such is thy Karma, the Karma of the
cycle of thy births, the destiny of those, who, in their pain and
sorrow, are born along with thee, rejoice and weep from life to life,
chained to thy previous actions." [Voice pp 35 - 38]



----------------------------------





"Shall he not use the gifts which it confers for his own rest and bliss,
his well-earn'd weal and glory-he, the subduer of the great Delusion?

72



Nay, O thou candidate for Nature's hidden lore! If one would follow in
the steps of holy Tathagata, those gifts and powers are not for Self.



Would'st thou thus dam the waters born on Sumeru? (1) Shalt thou divert
the stream for thine own sake, or send it back to its prime source along
the crests of cycles?



If thou would'st have that stream of hard-earn'd knowledge, of Wisdom
heaven-born, remain sweet running waters, thou should'st not leave it to
become a stagnant pond.



Know, if of Amitabha, the "Boundless Age," thou would'st become
co-worker, then must thou shed the light acquired, like to the
Bodhisattvas twain, (2) upon the span of all three worlds. (3)

73



Know that the stream of superhuman knowledge and the Deva-Wisdom thou
hast won, must, from thyself, the channel of Alaya, be poured forth into
another bed.



Know, O Narjol, thou of the Secret Path, its pure fresh waters must be
used to sweeter make the Ocean's bitter waves-that mighty sea of sorrow
formed of the tears of men.



Alas! when once thou hast become like the fix'd star in highest heaven,
that bright celestial orb must shine from out the spatial depths for
all-save for itself; give light to all, but take from none.



Alas! when once thou hast become like the pure snow in mountain vales,
cold and unfeeling to the touch, warm and protective to the seed that
sleepeth deep beneath its bosom-'tis now that snow which must receive
the biting frost, the northern blasts, thus shielding from their sharp
and cruel tooth the earth that holds the promised harvest, the harvest
that will feed the hungry.

74



Self-doomed to live through future Kalpas, (1) unthanked and unperceived
by man; wedged as a stone with countless other stones which form the
"Guardian Wall", (2) such is thy future if the seventh gate thou
passest. Built by the hands of many Masters of Compassion, raised by
their tortures, by their blood cemented, it shields mankind, since man
is man, protecting it from further and far greater misery and sorrow.



Withal man sees it not, will not perceive it, nor will he heed the word
of Wisdom . . . for he knows it not.



But thou hast heard it, thou knowest all, O thou of eager guileless
Soul. . . . and thou must choose. Then hearken yet again.



On Sowan's Path, O Srotapatti, (3) thou art secure. Aye, on that Marga,
(4) where nought but



============================

Footnotes

(2) The "Guardian Wall" or the "Wall of Protection." It is taught that
the accumulated efforts of long generations of Yogis, Saints and Adepts,
especially of the Nirmanakayas-have created, so to say, a wall of
protection around mankind, which wall shields mankind invisibly from
still worse evils.

-----------------------------------------

75



darkness meets the weary pilgrim, where torn by thorns the hands drip
blood, the feet are cut by sharp unyielding flints, and Mara wields his
strongest arms-there lies a great reward immediately beyond.



Calm and unmoved the Pilgrim glideth up the stream that to Nirvana
leads. He knoweth that the more his feet will bleed, the whiter will
himself be washed. He knoweth well that after seven short and fleeting
births Nirvana will be his . . .



Such is the Dhyana Path, the haven of the Yogi, the blessed goal that
Srotapattis crave.



Not so when he hath crossed and won the Aryahata Path. (1) . . . . . . .



There Klesha is destroyed for ever, Tanha's roots (3) torn out. But
stay, Disciple . . . Yet, one word. Canst thou destroy divine
COMPASSION? Compassion is no attribute. It is the LAW

76



of LAWS-eternal Harmony, Alaya's SELF; a shoreless universal essence,
the light of everlasting Right, and fitness of all things, the law of
love eternal.



The more thou dost become at one with it, thy being melted in its BEING,
the more thy Soul unites with that which IS, the more thou wilt become
COMPASSION ABSOLUTE. (1)



Such is the Arya Path, Path of the Buddhas of perfection.



Withal, what mean the sacred scrolls which make thee say?



"OM! I believe it is not all the Arhats that get of the Nirvanic Path
the sweet fruition."



"OM! I believe that the Nirvana-Dharma is entered not by all the
Buddhas". (2)



==============================

Footnotes



(1) This "compassion" must not be regarded in the same light as "God,
the divine love" of the Theists. Compassion stands here as an abstract,
impersonal law whose nature, being absolute Harmony, is thrown into
confusion by discord, suffering and sin.

------------------------------------

77



"Yea; on the Arya Path thou art no more Srotapatti, thou art a
Bodhisattva. (1) The stream is cross'd. 'Tis true thou hast a right to
Dharmakaya vesture; but Sambogakaya is greater than a Nirvanee, and
greater still is a Nirmanakaya-the Buddha of Compassion. (2)



================================

Footnotes



(1) A Bodhisattva is, in the hierarchy, less than a "perfect Buddha." In
the exoteric parlance these two are very much confused. Yet the innate
and right popular perception, owing to that self-sacrifice, has placed a
Bodhisattva higher in its reverence than a Buddha.


(2) This same popular reverence calls "Buddhas of Compassion" those
Bodhisattvas who, having reached the rank of an Arhat (i.e., having
completed the fourth or seventh Path), refuse to pass into the Nirvanic
state or "don the Dharmakaya robe and cross to the other shore," as it
would then become beyond their power to assist men even so little as
Karma permits. They prefer to remain invisibly (in Spirit, so to speak)
in the world, and contribute toward man's salvation by influencing them
to follow the Good Law, i.e., lead them on the Path of Righteousness. It
is part of the exoteric Northern Buddhism to honour all such great
characters as Saints, and to offer even prayers to them, as the Greeks
and Catholics do to their Saints and Patrons; on the other hand, the
esoteric teachings countenance no such thing. There is a great
difference between the two teachings. The exoteric layman hardly knows
the real meaning of the word Nirmanakaya-hence the confusion and
inadequate explanations of the Orientalists. .The real teaching is,
however, this:



The three Buddhic bodies or forms are styled



1. Nirmanakaya.



2. Sambhogakaya.



3. Dharmakaya.



The first is that ethereal form which one would assume when leaving his
physical he would appear in his astral body-having in addition all the
knowledge of an Adept. The Bodhisattva develops it in himself as he
proceeds on the Path. Having reached the goal and refused its fruition,
he remains on Earth, as an Adept; and when he dies, instead of going
into Nirvana, he remains in that glorious body he has woven for himself,
invisible to uninitiated mankind, to watch over and protect it.



Sambhogakaya is the same, but with the additional lustre of "three
perfections," one of which is entire obliteration of all earthly
concerns.



The Dharmakaya body is that of a complete Buddha, i.e., no body at all,
but an ideal breath: Consciousness merged in the Universal
Consciousness, or Soul devoid of every attribute. Once a Dharmakaya, an
Adept or Buddha leaves behind every possible relation with, or thought
for this earth. Thus, to be enabled to help humanity, an Adept who has
won the right to Nirvana, "renounces the Dharmakaya body" in mystic
parlance; keeps, of the Sambhogakaya, only the great and complete
knowledge, and remains in his Nirmanakaya body. The Esoteric School
teaches that Gautama Buddha with several of his Arhats is such a
Nirmanakaya, higher than whom, on account of the great renunciation and
sacrifice to mankind there is none known.

-----------------------------------

78



Now bend thy head and listen well, O Bodhisattva-Compassion speaks and
saith: "Can there be bliss when all that lives must suffer? Shalt thou
be saved and hear the whole world cry?"



Now thou hast heard that which was said.



Thou shalt attain the seventh step and cross the gate of final knowledge
but only to wed woe-if thou would'st be Tathagata, follow upon thy
predecessor's steps, remain unselfish till the endless end.



Thou art enlightened-Choose thy way.



* * * * * *
* * 

79



Behold, the mellow light that floods the Eastern sky. In signs of praise
both heaven and earth unite. And from the four-fold manifested Powers a
chant of love ariseth, both from the flaming Fire and flowing Water, and
from sweet-smelling Earth and rushing Wind.



Hark! . . . from the deep unfathomable vortex of that golden light in
which the Victor bathes, ALL NATURE'S wordless voice in thousand tones
ariseth to proclaim:



JOY UNTO YE, O MEN OF MYALBA. (1)



A PILGRIM HATH RETURNED BACK "FROM THE OTHER SHORE."



A NEW ARHAN (2) IS BORN. . . .



Peace to all beings. (3)





[Voice pp. 71-79]



===============================



I hope this may help





Dallas



=========================



-----Original Message-----
From: Pham
Sent: Thursday, February 05, 2004 3:03 PM
To: 
Subject: RE: Homosexuality -- HPB and others on





Sexual desire is at this stage still a very strong force, that most
beings that attempt to control have admitted that it is very hard to
overcome. The good, will, though will, result eventually into a success
in the future. It might however cost us several years, or even several
incarnations. 





This force is somewhat tied in with Kundalini . that most Chelas have
been warned not to tempt to arise it thru the chakras, unless they keep
living an unselfish and Universal Life, then Nature will allow it thru
the natural process of Evolution. 





Nirmanakayas are the Adepts that have been liberated from Karma and
human sins. However they choose to stay to guide us. They no longer
commit the slightest violation against Karma. However, they do have to
bear the crimes that Humanity still keep committing. The 





Big Question is " What have we done to deserve Their Great Heart and
Work ?".











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