Theos-Talk Archives (September 2004 Message tt00159)

Sept 4
2004

Re Studying the SECRET DOCTRINE 

Dear P.

Inevitably we all do exactly that -- in studying the SECRET DOCTRINE we are
entirely on our own.

We have to rely on our interior integrity -- a spiritual SELF. THEOSOPHY
calls it ATMA-BUDDHI-MANAS (Spirit or purity, Wisdom/Knowledge, and Mind
-- the power to think clearly, honestly and logically.)

In effect we are constantly saying: Is this true?

Let me verify this.

I anyone begins taking the statements of HPB or anyone else entirely on
"faith," or because they 'trust" without having tested, they are making a
serious error. Why? 

The nature of self-development is to lead our Lower Mind to consider
spiritual matters. How is this done?

It is to consider the operation of universal laws which always underlie
everything.  

Some welcome this discovery. Other deride, defy or reject it. They want to
be free to do wrong if they choose.

Note they already Know the difference between these two: right and wrong.

Why?

Since we are in essence immortals, and have been reincarnated millions of
times, we have already built into our innate memories a knowledge of the
difference. We have enjoyed and suffered in the past as we have actually
experienced life for a very long time, and we as Spiritual Individuals have
been carefully observing watched Karma at work. 

We are not always conscious of that.

But consider this old statement:

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

"This passion, or desire, spoken of in the chapter is composed of the two
last qualities, rajas and tamas. As Krishna says, it is intractable. It is
not possible, as some teach, to bring desire of this sort into our service.
It must be slain. It is useless to try to use it as a helper, because its
tendency is more towards tamas, that is, downward, than towards the other. 
It is shown to surround even knowledge. It is present, to a greater or
lesser degree, in every action. Hence the difficulty encountered by all men
who set out to cultivate the highest that is in them. 

We are at first inclined to suppose that the field of action of this quality
is the senses alone; but Krishna teaches that its empire reaches beyond
those and includes the heart and the intellect also. The incarnated soul
desiring knowledge and freedom finds itself snared continually by tamas,
which, ruling also in the heart and mind, is able to taint knowledge and
thus bewilder the struggler. 

Among the senses particularly, this force has sway. And the senses include
all the psychical powers so much desired by those who study occultism. It
does not at all follow that a man is spiritual or knows truth because he is
able to see through vast distances, to perceive the denizens of the astral
world, or to hear with the inner car. In this part of the human economy the
dark quality is peculiarly powerful. Error is more likely to be present
there than elsewhere, and unless the seer is self governed he gets no
valuable knowledge, but is quite likely to fall at last, not only into far
more grievous error, but into great wickedness. 
We must therefore begin, as advised by Krishna, with that which is nearest
to us, that is, with our senses. We cannot slay the foe there at first,
because it is resident also in the heart and mind. By proceeding from the
near to the more remote, we go forward with regularity and with certainty of
conquest at last. 

Therefore he said, "In the first place, restrain thy senses." If we neglect
those and devote ourselves wholly to the mind and heart, we really gain
nothing, for the foe still remains undisturbed in the senses. By means of
those, when we have devoted much time and care to the heart and mind, it may
throw such obscurations and difficulties in the way that all the work done
with the heart and mind is rendered useless. 

It is by means of the outward senses and their inner counterparts that a
great turmoil is set up in the whole system, which spreads to the heart and
from there to the mind, and, as it is elsewhere said: "The restless heart
then snatches away the mind from its steady place." 

We thus have to carry on the cultivation of the soul by regular stages,
never neglecting one part at the expense of another. Krishna advises his
friend to restrain the senses, and then to "strengthen himself by himself." 

The meaning here is that he is to rely upon the One Consciousness which, as
differentiated in a man, is his higher self. By means of this higher self he
is to strengthen the lower, or that which he is accustomed to call "myself."

It will not be amiss here to quote from some notes of conversation with a
friend of mine. 

"Our consciousness is one and not many, nor different from other
consciousnesses. It is not waking consciousness or sleeping consciousness,
or any other but consciousness itself. 

"Now that which I have called consciousness is Being. The ancient division
was: 

Sat, or Being; 
Chit, or Consciousness, Mind; }   These together are called Sat-chit-ananda.

Ananda, or Bliss. 
 
"But Sat— or Being— the first of the three, is itself both Chit and Ananda.
The appearing together in full harmony of Being and Consciousness is Bliss
or Ananda. Hence that harmony is called Sat-chit-ananda. 

"But the one consciousness of each person is the Witness or Spectator of the
actions and experiences of every state we are in or pass through. It
therefore follows that the waking condition of the mind is not separate
consciousness. 
"The one consciousness pierces up and down through all the states or planes
of Being, and serves to uphold the memory— whether complete or incomplete—
of each state's experiences. 

"Thus in waking life, Sat experiences fully and knows. In dream state, Sat
again knows and sees what goes on there, while there may not be in the brain
a complete memory of the waking state just quitted. In Sushupti— beyond
dream and yet on indefinitely, Sat still knows all that is done or heard or
seen. 

"The way to salvation must be entered. To take the first step raises the
possibility of success. Hence it is said, 'When the first attainment has
been won, Moksha (salvation) has been won.' 

"The first step is giving up bad associations and getting a longing for
knowledge of God; the second is joining good company, listening to their
teachings and practicing them; the third is strengthening the first two
attainments, having faith and continuing in it. Whoever dies thus, lays the
sure foundation for ascent to adeptship, or salvation."
BHAGAVAD GITA Notes, pp 96-100
———————

I have always found this to be useful advice.

Best wishes.


Dallas
 

-----Original Message-----

From: P O
Sent: Saturday, September 04, 2004 12:01 PM
To: 
Subject: Bill Meredith's t Post


"W. Dallas TenBroeck" <dalval14@e...> wrote:
 
"As far as I am concerned, I do not give much credence to what 2nd 
level or 3rd level students (like myself, please) write.  
 
I want to know what THEOSOPHY teaches.  
 
I want to know what HPB or Judge said.  
 
Do they agree?  
 
Do they tally and dove-tail with the basic and fundamentals of 
THEOSOPHY?

I don't need anyone to tell me what to believe.

Dallas

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

Dear Dallas:

Is it possible to study "The Secret Doctrine" without necessarily 
relying on the authority of HPB, Judge or the Mahatmas?

Best wishes,

Pedro