Theos-Talk Archives (April 2004 Message tt00285)

Hallo Dallis,
Thanks for the total explanation.-

Christina







-- In theos-talk@yahoogroups.com, "Dallas TenBroeck" <dalval14@e...> 
wrote:
> Mar 9th 2004
> 
> Dear C and friends;
> 
> 
> Perhaps the following may partially answer your query: 
> 
> After the 7 what ? 
> 
> As I understand it if one refers to the closing 7 pages of the 
VOICE OF
> THE SILENCE we find that COMPASSION the LAW OF LAWS demands of us 
that
> we linger and assist in helping others showing the Path to the 
truths
> concerning our world, our lives and the Universe.
> 
> Have a look at this:
> 
> --------------------------------------------------------------------
> 
> SPIRITUAL GIFTS & THEIR ATTAINMENT
> 
> 
> 
> SPIRITUAL GIFTS AND THEIR ATTAINMENT
> 
> 
> ONE of the questions which a Theosophist is apt to ask, and to ask 
with
> some earnestness and intensity is, How can I make progress in the 
higher
> life? How can I attain spiritual gifts? For the phrase "spiritual
> gifts," which is a rather loose-jointed expression, we are indebted 
to
> Paul, the Apostle and Adept, who thus wrote to the Corinthian 
Church:
> "Concerning spiritual gifts, brethren, I would not have you 
ignorant."
> Among the "gifts" which he goes on to enumerate are these, -wisdom,
> knowledge, faith, healing, the working of miracles, prophecy, 
discerning
> of spirits, the speaking of divers tongues, and the interpretation 
of
> tongues. And while the Apostle urges the Corinthians to "covet 
earnestly
> the best gifts," he yet proceeds to show them a more excellent way,
> namely the supreme law of love. "Now abideth," he says, "faith, 
hope,
> charity (or love), these three; but the greatest of these is 
charity."
> Spiritual gifts, then, however desirable their possession may be, 
are
> plainly not, in the opinion of this good Adept, on the highest 
plane,
> not the supreme object of human attainment, or the most excellent 
way of
> reaching human perfection. They may doubtless properly be regarded 
as
> evidences of advancement on the higher planes of thought and 
spiritual
> life, and may be coveted and used for the benefit of others; but 
they
> are not in themselves the chief object of human desire. For man's
> supreme aim should be to become God, and "God is love." 
> 
> But let us look at the matter a little more closely. In the first 
place,
> what is a "gift"? What is the common acceptance of the word? Clearly
> something given to or bestowed upon a recipient, not something 
which a
> man already possesses, or which he may obtain by a process of 
growth or
> development. The latter, strictly speaking, would be a "fruit," not 
a
> gift. A tree which has been producing nothing but leaves and 
branches
> for many years finally breaks out into blossom and fruit. No 
new "gift"
> ha been conferred upon it; it has simply reached a stage of 
development
> in its natural growth where certain powers, inherent in the tree 
form
> the beginning, have an opportunity to assert themselves. In the 
same way
> the transcendental powers possessed by the Adepts are not gifts; 
but the
> natural result of growth in certain directions, and the necessary
> efflorescence, so to speak, of the profound development in their 
cases
> of those spiritual potentialities which are the birthright of all 
men. 
> 
> Taking this view of the meaning of the word, I think most 
Theosophists
> will be ready to admit that the phrase "spiritual gifts" is a 
misnomer.
> There are and can be no gifts for man to receive. Whatever the 
student
> of the higher life is, he is as the result of his past labors. 
Whatever
> he may become in the future will be due to his own efforts. He may
> develop his latent faculties and in time become an Adept, or he may
> drift along the currents of life without aim or effort, till he 
finally
> sinks into oblivion. His destiny is in his own hands, and is in no 
way
> dependent upon "gifts." 
> 
> Bearing in mind, however, the manifold nature of man, the subject 
may be
> looked at from another point of view. For all practical purposes 
man may
> be said to consist of body, soul, and spirit, the soul being the 
true
> ego, and the spirit one with the Supreme. And regarding these for 
the
> time as separate entities, it is perfectly true, as James, another
> apostle, puts it, that "every good gift and every perfect gift is 
from
> above." Every aspiration of the soul for spiritual things, every 
resolve
> of man to lead a purer life, every helping outstretched hand to a 
weaker
> brother, every desire for the truth, all hungering and thirsting 
after
> righteousness: -these and like yearnings and strivings of the soul 
have
> first of all come from above, from the Divine within. In this sense 
they
> may be called "gifts,"-gifts from the higher nature to the lower, 
from
> the spiritual to the human. And this action of the above upon the 
below
> is seen in those humane attributes, or qualities, or virtues-
whatever
> one may be pleased to call them-which Paul in another place 
enumerates
> as the "fruits of the spirit,-love, joy, peace, long suffering
> gentleness, goodness, faith, meekness, temperance."
> 
> Looked at from either of these points of view, how can we attain
> spiritual gifts? The answer would seem to depend upon what we are 
really
> striving for. If the extraordinary powers of the Adepts have 
captivated
> our fancy and fired our ambition, then we must posses our souls in
> patience. Few, if any, of us are at all fitted for a "forcing" 
process.
> We must be content to wait and work; to grow and develop; line upon
> line, precept upon precept, here a little and there a little, till, 
ages
> hence perhaps, we come to the full stature of the perfect man. If,
> however, wisely recognizing our limitations, we strive instead after
> what may be termed the ordinary manifestations of the spirit, two
> obvious lines of conduct suggest themselves. 
> 
> Every impulse from above, every prompting of the Divine within, 
should
> meet at once with a hearty welcome and response. If you feel as if
> something urged you to visit some sick or afflicted neighbor or 
friend,
> obey the suggestion without delay. If the wish to turn over a new 
leaf
> comes into the lower consciousness, don't wait till next New Year's
> before actually turning it over; turn it now. If some pathetic 
story of
> suffering has moved you, act on the emotion while your cheeks are 
still
> wet with tears. In short, put yourself at once in line with the 
Divine
> ways, in harmony with the Divine laws. More light, more wisdom, more
> spirituality must necessarily come to one thus prepared, thus 
expectant.
> How can a bar of iron be permeated with the earth's magnetism if it 
is
> placed across instead of in line with the magnetic meridian? How 
can a
> man expect spiritual gifts or powers if he persists in ignoring
> spiritual conditions, in violating spiritual laws? To obtain the 
good,
> we must think good thoughts; we must be filled with good desires; in
> short, we must be good.
> And this practical suggestion is to fulfill faithfully and
> conscientiously every known duty. It is in and through the 
incidents of
> daily life, in work well done, in duties thoroughly performed, that 
we
> today can most readily make progress in the higher life,-slow 
progress,
> it may be, but at any rate sure. These are stepping stones to better
> things. We advance most rapidly when we stop to help other 
wayfarers. We
> receive most when we sacrifice most. We attain to the largest 
measure of
> Divine love when we most unselfishly love the brethren. We become 
one
> with the Supreme most surely when we lose ourselves in work for
> Humanity. 
> 
> DIES NON
> 
> Path, February 1889
> -------------------------------------------------
> 
> 2
> 
> From the The VOICE OF THE SILENCE 
> 
> 
> 
> "Behold it written:
> 
> "Ere the gold flame can burn with steady light, the lamp must stand 
well
> guarded in a spot free from all wind."(1) Exposed to shifting 
breeze,
> the jet will flicker and the quivering flame cast shades deceptive, 
dark
> and ever-changing, on the Soul's white shrine.
> 
> And then, O thou pursuer of the truth, thy Mind-Soul will become as 
a
> mad elephant, that rages in the jungle. Mistaking forest trees for
> living foes, he perishes in his attempts to kill the ever-shifting
> shadows dancing on the wall of sunlit rocks.
> 
> Beware, lest in the care of Self thy Soul should lose her foothold 
on
> the soil of Deva-knowledge.
> 
> --------------------------------------------------------
> 68
> 
> Beware, lest in forgetting SELF, thy Soul lose o'er its trembling 
mind
> control, and forfeit thus the due fruition of its conquests.
> 
> Beware of change! For change is thy great foe. This change will 
fight
> thee off, and throw thee back, out of the Path thou treadest, deep 
into
> viscous swamps of doubt.
> 
> Prepare, and be forewarned in time. If thou hast tried and failed, O
> dauntless fighter, yet lose not courage: fight on and to the charge
> return again, and yet again.
> 
> The fearless warrior, his precious life-blood oozing from his wide 
and
> gaping wounds, will still attack the foe, drive him from out his
> stronghold, vanquish him, ere he himself expires. Act then, all ye 
who
> fail and suffer, act like him; and from the stronghold of your Soul,
> chase all your foes away-ambition, anger, hatred, e'en to the 
shadow of
> desire-when even you have failed. . .
> Remember, thou that fightest for man's 
> 
> 69
> 
> liberation, (1) each failure is success, and each sincere attempt 
wins
> its reward in time. The holy germs that sprout and grow unseen in 
the
> disciple's soul, their stalks wax strong at each new trial, they 
bend
> like reeds but never break, nor can they e'er be lost. But when the 
hour
> has struck they blossom forth. (2) . . .
> 
> 
> *	*	*	*	*	*	*	*
> *	*
> 
> 
> But if thou cam'st prepare, then have no fear.
> 
> 
> *	*	*	*	*	*	*	*
> *	*
> 
> 
> Henceforth thy way is clear right through the Virya gate, the fifth 
one
> of the Seven Portals.
> 
> ========================
> Footnotes
> 
> (1) This is an allusion to a well-known belief in the East (as in 
the
> West, too, for the matter of that) that every additional Buddha or 
Saint
> is a new soldier in the army of those who work for the liberation or
> salvation of mankind. In Northern Buddhist countries, where the 
doctrine
> of Nirmanakayas-those Bodhisattvas who renounce well-earned Nirvana 
or
> the Dharmakaya vesture (both of which shut them out for ever from 
the
> world of men) in order to invisibly assist mankind and lead it 
finally
> to Paranirvana-is taught, every new Bodhisattva or initiated great 
Adept
> is called the "liberator of mankind." The statement made by
> Schlagintweit in his "Buddhism in Tibet" to the effect that Prulpai 
Ku
> or "Nirmanakaya" is "the body in which the Buddhas or Bodhisattvas
> appear upon earth to teach men"-is absurdly inaccurate and explains
> nothing.
> 
> (2) A reference to human passions and sins which are slaughtered 
during
> the trials of the novitiate, and serve as well-fertilized soil in 
which
> "holy germs" or seeds of transcendental virtues may germinate.
> Pre-existing or innate virtues, talents or gifts are regarded as 
having
> been acquired in a previous birth. Genius is without exception a 
talent
> or aptitude brought from another birth.
> --------------------------------------
> 
> 70
> 
> Thou art now on the way that leadeth to the Dhyana haven, the 
sixth, the
> Bodhi Portal.
> 
> The Dhyana gate is like an alabaster vase, white and transparent; 
within
> there burns a steady golden fire, the flame of Prajna that radiates 
from
> Atma.
> 
> Thou art that vase.
> 
> Thou hast estranged thyself from objects of the senses, travelled 
on the
> "Path of seeing," on the "Path of hearing," and standest in the 
light of
> Knowledge. Thou hast now reached Titiksha state. (1)
> 
> O Narjol thou art safe.
> 
> 
> *	*	*	*	*	*	*	*
> *	*
> 
> 
> Know, Conqueror of Sins, once that a Sowanee (2) hath cross'd the
> seventh Path, all Nature thrills with joyous awe and feels subdued.
> 
> =================================
> Footnote
> 
> (1) Titiksha is the fifth state of Raja Yoga-one of supreme
> indifference; submission, if necessary, to what is 
called "pleasures and
> pains for all," but deriving neither pleasure nor pain from such
> submission-in short, the becoming physically, mentally, and morally
> indifferent and insensible to either pleasure or pain. 
> 
> (2) Sowanee is one who practices Sowan, the first path in Dhyana, a
> Srotapatti.
> ----------------------------------------------------
> 
> 71
> 
> The silver star now twinkles out the news to the night-blossoms, the
> streamlet to the pebbles ripples out the tale; dark ocean-waves will
> roar it to the rocks surf-bound, scent-laden breezes sing it to the
> vales, and stately pines mysteriously whisper: "A Master has 
arisen, a
> MASTER OF THE DAY". (1)
> 
> He standeth now like a white pillar to the west, upon whose face the
> rising Sun of thought eternal poureth forth its first most glorious
> waves. His mind, like a becalmed and boundless ocean, spreadeth out 
in
> shoreless space. He holdeth life and death in his strong hand.
> 
> Yea, He is mighty. The living power made free in him, that power 
which
> is HIMSELF, can raise the tabernacle of illusion high above the 
gods,
> above great Brahm and Indra. Now he shall surely reach his great 
reward!
> 
> 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?
> 
> ==============================
> Footnote
> 
> (1) "Day" means here a whole Manvantara, a period of incalculable
> duration. 
> ------------------------------------------------
> 
> 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)
> 
> ==============================
> Footnotes
> 
> (1) Mount Meru, the sacred mountain of the Gods.
> 
> (2) In the Northern Buddhist symbology, Amitabha or "Boundless 
Space"
> (Parabrahm) is said to have in his paradise two
> Bodhisattvas-Kwan-shi-yin and Tashishi-who ever radiate light over 
the
> three worlds where they lived, including our own (vide footnote No. 
3,
> below), in order to help with this light (of knowledge) in the
> instruction of Yogis, who will, in their turn, save men. Their 
exalted
> position in Amitabha's realm is due to deeds of mercy performed by 
the
> two, as such Yogis, when on earth, says the allegory.
> 
> (3) These three worlds are the three planes of being, the 
terrestrial,
> astral and the spiritual.
> -----------------------------------
> 
> 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
> 
> (1) Cycles of ages.
> 
> (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.
> 
> (3) Sowan and Srotapatti are synonymous terms.
> 
> (4)Marga-"Path."
> -----------------------------------------
> 
> 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
> 
> ======================================
> Footnotes
> 
> (1) From the Sanscrit Arhat or Arhan.
> 
> (2) Klesha is the love of pleasure or of worldly enjoyment, evil or
> good.
> 
> (3) Tanha, the will to live, that which causes rebirth.
> ------------------------------------------------
> 
> 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.
> 
> (2) Thegpa Chenpoido, "Mahayana Sutra," Invocations to the Buddhas 
of
> Confession," Part I., iv. In the Northern Buddhist phraseology all 
the
> great Arhats, Adepts and Saints are called Buddhas.
> ------------------------------------
> 
> 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. For example 
Schlagintweit
> believes that Nirmanakaya-body, means the physical form assumed by 
the
> Buddhas when they incarnate on earth-"the least sublime of their 
earthly
> encumbrances" (vide Buddhism in Tibet)-and he proceeds to give an
> entirely false view on the subject. 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)
> 
> ===============================
> Footnotes
> 
> (1) Myalba is our earth-pertinently called "Hell," and the greatest 
of
> all Hells, by the esoteric school. The esoteric doctrine knows of no
> hell or place of punishment other than on a man-bearing planet or 
earth.
> Avitchi is a state and not a locality.
> 
> (2) Meaning that a new and additional Saviour of mankind is born, 
who
> will lead men to final Nirvana i.e., after the end of the life-
cycle.
> 
> (3) This is one of the variations of the formula that invariably 
follows
> every treatise, invocation or Instruction. "Peace to all beings,"
> "Blessings on all that Lives," &c., &c.
> 
> 
> =======================================
> 
> 
> Best wishes
> 
> Dallas
> 
> ==================================
> 
> 
> -----Original Message-----
> From: chris
> Sent: Thursday, April 08, 2004 2:42 AM
> To: 
> Subject: Re: MultiperFectivalists Unite!
> 
> Hallo Dallis,
> 
> Still you have a good explanation of that and others will have more 
> on it.
> 
> But you tell me nothing new.
> 
> All this stuff I know, but there is no error in that metaphysical 
> point only in the interpretation of the teacher.
> 
> As I wrote there are everywhere 7 principles, but the binding link 
> between the 7 including the 6 others, the level of that stage of 
> developement is finished, then starts the next level in chain with 
> that highest Ultra atom (out of that higher level) and in the new 
> developement start a 7 fold path again.
> 
> It is a pity for not showing a picture of that.
> 
> The 7 perfects and finished the 6 others.
> 
> After that is a factor 8 to go over to the new project.And all 
starts
> again only with a higher consciousness.
> 
> Thanks for your work on it
> 
> Christina