Theos-Talk Archives (September 1999 Message tt00012)

Sept 2nd 1999

Thanks -- enjoyed reading the discussion.  I have no idea what a
"Terma Tradition" is, perhaps you can tell me.

I would say off-hand that there is a wide difference between the
psychic transmissions and those that are spiritual.  No matter how
they are said to be transmitted it is the content alone that
determines if they are "in line" with the "Message" of the Mahatmas.
The phenomenal delivery is a distraction.  As you can see from that
which has followed such revelations.

Controversy begins when this remains unresolved.  The inability to
resolve is that the student cannot perceive whether the communication
is one that is "in line" with the "original impulse," the "original
method," and the "original objects."

I know this sounds awfully vague, but the aspirant to secret and
occult wisdom using the hints that Theosophy offers, has to make
himself into the "key" that will open the Gates of Gold.  He alone can
do this for himself.  The "Guru" may point the way, the adoptions
depends on the student's ability to study and understand what he has
been shown.  He alone determines his own fate.  The presence or
absence of the Master" is not relevant, as the master with his powers
is able at any time to cognize the nature of the student's mental and
moral state.  The student ought never to anticipate the Masters'
physical presence -- it is unnecessary.

Take HPB or the Masters -- ask yourself simply:  Are they alive and
present now?  If Immortality and reincarnation are facts then They
Are.

Next:  why do they not manifest?  is it not because they have left a
"Teaching" that is first to be LEARNED AND ASSIMILATED BY THOSE WHO
MIGHT HOPE THE "SEE " THEM?  Those who hold the ideal of HPB or the
Masters in their hearts are with them all the time.  they dedicate
their lives to working for Theosophy in the world.  They do not need
physical or even psychic manifestations to assure themselves of that
continued Presence.

Read the history of HPB's phenomena and the few doubters that were
ever convinced of its honesty.  This is why phenomena were
discontinued.

Draw together all that the literature offers on Initiation, on the
major teachings of Theosophy and you will find that this is what can
be culled from it.

It is never a matter of superficial, or external reading that can do
this.  At best one becomes very learned -- in terms of memory in
regard to any philosophy or "-ism."  But that does not necessarily
give "depth."

I have found that thinking very carefully about statements made in THE
VOICE OF THE SILENCE helps in this.  Patanjali makes clear the
distinction between the powers of the "embodied mind" and those that
are the powers of the immortal, the spiritual Mind.  But even there,
those are not clear unless one realizes that Patanjali is hinting at
the moral universe and the continual impact of the personal volition
and motive on the nature of our thinking and our desire nature.  No
portion of selfishness can remain without tainting the aspiration of
the disciple.  How is such a statement to be understood?

HPB wrote a number of significant articles that ought to be carefully
studied in this regard.

LODGES OF MAGIC
MAHATMAS AND CHELAS
ARE CHELAS MEDIUMS?
CHELAS
THE THEOSOPHICAL MAHATMAS
CHELAS AND LAY CHELAS
PRACTICAL OCCULTISM
OCCULTISM VS. THE OCCULT ARTS
SPIRITUAL PROGRESS
IS THE DESIRE TO LIVE SELFISH?

Why worry about "modern saints?"  Each one of us is potentially a
"saint."  There is a clue to this in our "Seven-fold Nature -- the
7-Principles"  We are a part of the ONE SPIRIT in our highest nature,
and also being immortals we carry with us all the time in the
principle named Buddhi a memory of all our honorable past.

In this life of ours, theosophy points to these facts and gives the
logic and metaphysics to apprehend them.

It is the embodied mind that we call "Lower Manas" (or Kama-Manas)
technically that is presently active in us.  It is moved by desire (SD
II 176 top).  The quality of our desire
( Kama ) is entirely within our grasp.  It is we (if we choose to
aspire to Buddhi-Manas) who are able to transform the ordinary mind
(that is curious, doubtful, pleasure-loving and inertia-desiring) into
the superior mind that is studious and also ethical in all respects.

The "lower mind" does not permit this without a fight -- something
that Krishna illustrates to Arjuna in the BHAGAVAD GITA.  (see chapter
14)

There he speaks of the 3 great components of the Universe:  SATTVA --
Light, Spirit, Truth;  RAJAS -- desire - activity - passion; and,
TAMAS -- inertia, indolence, procrastination .
One can see when they are combined in various ways, the whole gamut of
human mind and desire (psychological patterns) are described.

Among these there is always the Atman from which is derived
CONSCIOUSNESS.  It is the Human Consciousness that is able in a
detached way to perceive each of these separately and all in their
combinations -- in all 6.

This gives a clue which Patanjali in his YOGA SUTRAS develops, and
there one may find that he describes as in a catalog the various
states of psychology (personal and selfish, as well as unselfish,
noble and universal) as well as the potentials that any man can
develop or attain to.  The whole secret is to seize and control the
wandering mind and make it subservient to the will.  Desire has to be
firmly curbed and brought under control.

To be able to describe the statements made by these old philosophers
is excellent progress.  To make practical applications in and through
ourselves is the next step.  This is what HPB was aiming at showing.
It begins with the idea of immortality and perfectibility as a goal.
and the process of self-advancement is to be found through the active
practice of universal brotherhood in one's daily life so that it
becomes automatic, and we become absolutely harmless to all other
beings that we live and cooperate with constantly.  This means
becoming a cooperator with Nature.  There is no other way.  But each
is as a free-willed being able to frame their own rate of progress.
The results of our thinking and choosing either raise and accelerate
our progress or delay and divert it.

As I see it, the teachings of Theosophy are aimed at encouraging each
of us to work out the psychology of our own natures, and having
discovered what is the prime motivator in ourselves, proceed to modify
or enhance those factors that will lead to ultimate progress and
victory.  It is said that only those that are universal and harmless
to others survive and form the vesture of the True Spiritual Man --
which is the Highest in Us.  We are the "Gods" that are "in the
making."  We "make" ourselves.  And, we are assisted when necessary.
The presence of theosophy is of such a general assistance.  Can we
seize and use it ?

This is not learned by tracing the mere pathways that others have
taken  --  those may serve to us as warnings, or encouragement.  But
in all the work that has to be done, we alone are the fashioners and
executioners of our own progress.  It is so in ordinary life and
education even here, it is more so when the Life of the Soul is
embraced as a working possibility.

I hope this may be of help

Dallas.

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

Dallas
dalval@nwc.net 


-----Original Message-----
From: owner-theos-talk@pippin.imagiware.com
[mailto:owner-theos-talk@pippin.imagiware.com]On Behalf Of
Richtay@aol.com
Sent: Thursday, September 02, 1999 7:55 AM
To: theos-talk@theosophy.com
Subject: Theos-World What does Theosophy have that others don't?



In a message dated 9/2/99 1:03:06 AM, lgregory@discover.net writes:

<< The Terma tradition I think
could be transferred to the finding of the Nag Hammadi Scrolls, the
Dead
Sea Scrolls and the recent Kheroshti script scrolls in Afganistan. As
to
the Masters and the transmission or channeling of material to HPB and
Alice
Bailey as well as Madame Roerich and others, I think it has been not a
true
Terma Tradition (my opinion) but a discrediting of truth in some
ways... it
sought to fill the gaps as Dallas would say, but it has caused
controversy
and is not in my opinion as verifiable as legitimate discoveries being
made
in central asia and elsewhere >>

Yes, Art -- then we agree completely.  And I also think you make a
good point
in the previous email to Dallas about modern saints.  Theosophy does
seem to
have become frozen at around 1890.  But yet we like to claim that
Masters are
active all the time.  So this seems like a contradiction.  Without HPB
and
Judge to speak for us, many seem quite frightened to point to modern
Theosophical efforts when then proceed outside our lodges.

I agree that the work of Besant, Leadbeater, Bailey, Roerich and
others,
while perhaps helpful in some way, has been more "altering" of
Theosophy, and
not "renewing" like true Termas.  The damage done by such schisms is
well
nigh incalculable, though quite predictable (even predicted by HPB
herself in
her own writings).

But we must not be afraid to see our Masters' work in the present
world.
Many will agree with me, I think, when I point out that Sri Aurobindu,
Paramahansa Yogananda, Satya Sai Baba, Mohandas Gandhi, the current
Dalai
Lama and many others have come out of India (to name just one
location) who
are almost certainly doing some aspects of Masters' work.  I think we
should
not hesitate to join forces with such personages, their followers and
their
organizations, and see how we can help humanity jointly.

I am very disappointed to find that, in the main, Theosophy this
century has
tended to be insular, pretending to have the truth, the whole truth,
and
nothing but -- and waiting for the world-weary to show up on its
doorsteps.
The problems is: there are a great many doorsteps to show up on, and
it is
becoming more and more difficult to make the case that Theosophy
stands head
and shoulders above the rest!

So I ask the group, what does Theosophy have to offer that no readily
accesible spiritual group today has?  I would be very interested to
hear
replies.

Rich

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