Theos-Talk Archives (September 1999 Message tt00120)

Sept 7th 1999

Dar Tony:

Here is Part  2  =========   MEDITATION   2  ==



	MEDITATION  PART  2  ==


			Abstract Meditation


	"The state of abstract meditation may be attained by pro-found
devotedness toward the Supreme Spirit, considered in its
comprehensible manifestation as Ishwara.  [ A "name" of Krishna--the
Higher Self within each man ]  This profound devotedness is a
pre-eminent means of attaining abstract meditation and its fruits.
"Ishwara" is the Spirit in the body.)"
								Pat. p. 10


	"The meditation which destroyeth pain is produced in him who is
moderate in eating and it recreation, of moderate exertion in his
actions, and regulated in sleeping and waking.  When the man, so
living, centers his heart in the true Self, and is exempt from
attachment to all desires, he is said to have attained to Yoga--when
regulated, and at rest, seeing the self by the Self, he is contented,
when he becometh acquainted with that boundless bliss which is not
connected with objects of senses, and being where he is not moved from
the reality;  having gained which he considereth no other superior to
it, and in which, being fixed, he is not moved even by the greatest
grief;  know that this disconnection from union with pain is
distinguished as yoga, spiritual union or devotion, which is to be
striven after by a man with faith and steadfastly...To whatsoever
object the inconstant mind goeth out he should subdue it, bring it
back, and place it upon the Spirit...He who is thus devoted and free
from sin obtaineth without hindrance the highest bliss--union with the
Supreme Spirit."						Gita, p. 47-8


	"The anchorite who shutteth his placid soul away from all sense of
touch, with gaze fixed between his eye brows;  who maketh the breath
to pass through both his nostrils with evenness alike in inspiration
and expiration, whose senses and organs together with his heart and
understanding are under control, and who hath set his heart upon
liberation and is ever free from desires and anger is emancipated from
birth and death even in this life.  Knowing that I, the great Lord of
all worlds, am the enjoyer of all sacrifices and penances and the
friend of all creatures, he shall obtain me and be blessed."
									Gita. p. 42-3


	"The man whose devotion has been broken off by death...comes in
contact with the knowledge which belonged to him in his former
body...[he] striving with all his might obtaineth perfection because
of efforts continued through many births, goeth to the supreme goal.
The man of meditation as thus described is superior-or to the man of
penance and to the man of learning and also to the man of action..."
Gita,. p. 51


	"Whosoever shall meditate upon the All-Wise which is without
beginning, the Supreme Ruler, the smallest of the small, the Supporter
of all, whose form is incomprehensible, bright as the sun beyond the
darkness;  with mind undeviating, united to devotion-tion, and by the
power of meditation concentrated at the hour of death...attains to
that Supreme Divine Spirit."	Gita p. 59


	"Some men, by meditation, using contemplation upon the Self, behold
the spirit within..."					Gita, p. 97


	"I will now tell thee what is the object of wisdom, from knowing
which a man enjoys immortality;  it is that which has no beginning,
even the supreme Brahma, and of which it cannot be said that it is
either Being or Non-Being...it is immanent in the world...unattached,
yet supporting all;  without qualities, yet the witness of them
all...the light of all lights...wisdom it-self, the object of wisdom,
and what which is to be obtained by wisdom;  in the hearts of all it
ever presideth."	  Gita, p. 95



	"Part of the power of Karma is the "mysterious power of meditation,"
which exhibits itself according to the particular corporeal body one
has assumed...what its complexion is he does not know.  In reassuming
a body (this power) reaches out to numberless affinities engendered in
other lives, and takes hold of all that come in its reach
["life-atoms," Skandhas]...their influence cannot be
calculated...Krishna therefore advises Arjuna to be free from the
influence of the quality, so that he may obtain a complete
release...These effects, divergences, and swayings, are well known to
the occultist...devotion is what is inculcated by the Adepts to their
Chelas.  It involves a mental abnegation not agreeable to the modern
mind, but that must be acquired or real progress is impossible...it we
fix desire on accomplishing even a seeming good result, we are bound
by that desire...the wise student...will revolve it (devotion) in his
mind, strive after it, and make it a thing to be attained by him."
G. Notes, p. 66-9



	"...the direction to perform actions and yet renounce their
performance...the real actor is the mind, that acts...are the thoughts
themselves...Duty, and the final imperative--the "what ought I to
do"--comes in here and becomes a part of the process. (discrimination
to be applied)...true meditation is (thus) begun and will soon become
permanent...[will acquire] a concentration in time which will increase
the real power of meditation.  It is not meditation to stare at a spot
on the wall for a fixed period, or to remain for another space of time
in a perfectly vacuous mental state which soon runs into sleep...many
students have run after these follies, ignoring the true way.  The
truth is, that the right method is not easy;  it requires thought and
mental effort, with persistence and faith...It will all depend on
self-mastery.  The self below will continually drag down the man who
is not self-conquered...on the other side, the self is near to
divinity, and when conquered it becomes the friend and helper of the
conqueror...Every effort we make in (intentness upon the Supreme
Spirit)...will be preserved in the inner nature and cannot be lost at
death.  It is a spiritual gain..."
							Gita Notes, pp 127-130


	"...[the acquisition of] spiritual discernment by means of which the
Supreme Spirit can be discerned in all things...this sort of knowledge
leaves nothing else to be known, but...to attain it the heart--that is
every part of nature--must be fixed on the Spirit, meditation has to
be constant, and the Spirit made the refuge or abiding-place."			Gita
Notes, p. 132


	"The meditation spoken of as necessary (Gita, p. 59) to the highest
attainment is sometimes called "a lifetime's meditation;"  it means
that the immortality of man has first to be assumed, and then rigidly
adhered to as the basis for every thought and ac-tion, for it is only
in this way that a realization of immortality can be obtained by
embodied beings.  As it is from the Spirit in Man that all law and
power proceeds, each human being creates his own limitations on every
plane of being;  he can transcend those limitations only by reverting
to and maintaining his immortality, as the observer and experiencer of
all the passing changes, himself unchanged and unchanging." 			G N
148-9


	"...half an hour [should be selected]...devote it before breakfast to
silent mediation, in which you brood upon all great and high
ideas...another half an hour before you go to bed [also]...The best
and most important teacher is one's seventh Principle [Atma] centered
in the sixth [Buddhi].  The more you divest yourself of the
illusionary sense of personal isolation, and the more you are devoted
to the service of others, the more Maya (illusion) disappears and the
nearer you approach to Divinity."		WQJ Letters, p. 96


		Steps to Meditation


	The 4 steps in Meditation in Indian systems that follow Sanyama are:
Dharana,  Dhyana,  Samadhi,  Turiya...	Gita 123,  WQJ Art I 576-7

	1.		Dharana

	Dharana ... State in Yoga practice when the mind has to be fixed
unflinchingly on some object of meditation.	  Glos. p. 99

	"Dharana is the intense and perfect concentration of the mind upon
some one interior object, accompanied by complete abstraction from
everything pertaining to the external Universe, or the world of the
senses."				Voice, p. 1 fn

	"...every sense as an individual faculty has to be "killed" (or
paralyzed) on this plane [the sixth],passing into and merging with the
Seventh sense, the most spiritual."	Voice, p. 20 fn


	2.		Dhyana  [Yoga, "Abstract Meditation"  SD II 116 ]


	"...a state of abstraction which carries the ascetic practicing it
far above this plane of sensuous perception and out of the world of
mater..."contemplation".  The 6 stages of Dhyan differ only in the
degrees of abstraction of the personal Ego from sensuous life."					T.
Glos. 101
	[ see Glos. 337 (7 Dhyanas), Pat. 37, Letters 29,
		HPB Art II 203  Is II 287.  ML 29-31,  F P 107. ]


	"Dhyana Marga	reflection."							Voice, p. 65 fn


	Paramartha ... Absolute existence...Absolute non-being and
unconsciousness, being at the same time absolute perfection or
Absoluteness itself."					Transactions, p. 55


	Svasamvedana ... "the reflection which analyses itself;" a synonym
for Paramartha."  [see SD I 53-4, 56-7]	T. Glos. 315

	"Meditation as used by us, is what is called in Sanskrit Dhyana,
i.e., want of motion and one-pointedness.  The main point is to free
the mind from the power of the senses, and to raise a current of
thought to the exclusion of all others.  "Realizations comes from
dwelling on the thing to be realized." W.Q.J. says, "To meditate on
the Higher Self is difficult;  seek then the Bridge, the Masters."
The patient dwelling of the mind on a single thought results in the
gaining of wisdom, and it is thus that the true Occultist is
developed.  Aspiration towards the Higher Self should form part of the
daily meditation;  the raising-ing toward the higher planes of our
being, which cannot be found unless they are sought.  Earnest and
reverent desire for Master's guidance and enlightenment will begin the
attunement of the nature to the harmony to which it must one day
respond.  Concentration on a single point in the Teaching is a road to
the phi-philosophy;  self-examination, a road to knowledge of oneself.
To put oneself in the place of another, to realize his difficulties,
and thus be able to help him, is that faculty--which when extend-ed
makes it possible for the Adept to understand the nature of the stone
or other form of consciousness." [ Letters 112 ]  Meditation is a good
beneficent practice leading to a great end.  It is also a great
destroyer of the personal idea."
								R C  --  F P  93
	[see GN. 66, Letters 6-7,112, Voice 1, 20fn, SD I 572,
		FP pp 186, 290]


	3.		Samadhi

	Samadhi	from Sam-adha, "self-possession."  He who possesses this
power is able to exercise an absolute control over all his faculties,
physical or mental;  it is the highest state of Yoga."	Glos. 286


	Bodhi or Samadhi - "Deep meditation.  During this the sub-ject
reaches the culmination of spiritual knowledge."
  	{ see  SD I xix )					Glos 286, 343


	Samadhindriya	"Roots"...the agents in producing a highly moral life,
leading to sanctity and liberation;  when these are reached, the two
spirit-ual roots lying latent in the body (Atma and Buddhi) will send
out shoots and blossom...the organ of ecstatic mediation is Raja-Yoga
practices."						Glos. p. 286


	Indriya ... "control of the senses in Yoga practice.  Ten external
agents: the 5 senses (of perception) Jnana-Indriyas, and the 5 used
for action--Karma-Indriyas.  Pancha-indriyani means literally and in
its occult sense "the 5 roots producing life (eternal)." 							Glos
155


			Ecstasy


	Ecstasy "...the infinite cannot be known by the finite--i.e., sensed
by the finite Self--but that the divine essence could be communicated
to the higher Spiritual Self in a state of ecstasy...Real ecstasy was
defined by Plotinus as "the liberation of the mind from its finite
consciousness, becoming one and identified with the
infinite."..Samadhi...Yogis who facilitate it physically by the
greatest abstinence in food and drink, and mentally by an incessant
endeavor to purify and elevate the mind."						Key, p. 10


	Ecstasy:  "A psycho-spiritual state;  a physical trance which induces
clairvoyance and a beatific state bringing on visions."								Glos.
p. 109

	Communion ... and simultaneous action with our "Father in secret;"
and in rare moments of ecstatic bliss, in the mingling of our higher
soul with the universal essence, attracted as it is towards its origin
and center, a state, called during life Samad-hi, and after death
Nirvana...We cannot pray to the Absolute,...
therefore we try to replace fruitless and useless prayer by
meritorious and good-producing actions."		Key, p. 70


	4.		Turiya  --  Immortality in Consciousness

	Turiya ... "A state of the deepest trance--the fourth state of the
Taraka Raja Yoga, one that corresponds with Atma, and on this earth
with dreamless sleep--a causal condition. [ see Kara-nopadhi,
spiritual awareness, super-Jagrat ]"	Glos. 345

	"The Turiya, that beyond the dreamless state, the one above all, a
state of high spiritual consciousness."	Voice, 6 fn

	"The three qualities are lower than a state called Turiya, which is a
high state capable of being enjoyed even while in this body.
Therefore in that state, there exists none of the three qualities, but
the soul sees the three qualities moving in the ocean of Being
beneath.  This experience is met with not only after death, but, as I
said, it may be enjoyed in the present life, though of course
consciously very seldom.  But there are those high Yogis who can and
do rise up to Nirvana, or Spirit, even consciously, which on the
earth.  This state is the fourth state, called Turya.  There is no
word in English which will express it.  In that state the body is
alive, though in deep catalepsy [Self-induced by the Adept.--N.J.]
When the Adept returns from it he brings back whatever he can of the
vast ex-periences of that Turya state.  Of course they are far beyond
any expression, and their possibilities can be only dimly perceived by
us..."							WQJ Letters, p. 28-9

	"In the Spirit or Atma all experiences of all forms of life and death
are found at once, and he who is one with the Atma knows the whole
manifested Universe at once.  I have spoken of this condition before
as the Turya or fourth state."
								WQJ Letters p. 58-9


	"To meditate on the Higher Self is difficult.   Seek then the
bridge--the Masters...the Great Workers who are behind us.  They are
behind us, to my personal knowledge...[and] behind all sincere
workers.  I know that their desire is that each should listen to the
voice of his inner self and not depend too much on outside people...By
a dependence of that kind you become at last thoroughly independent,
and then the unseen helpers are able to help all the more."  					WQJ
LET. 112


	"Outside a certain highly spiritual and elevated state of mind,
during which Man is at one with the Universal Mind--he can get nought
on earth but relative truth, or truths, from whatsoev-er philosophy or
religion."				HPB Art I p. 10


	"Ishwara"..."the divine Self perceived or seen by Self," the Atman or
seventh principle ridded of its mayavic distinction from its Universal
Source--which becomes the object of perception for, and by the
individuality centered in Buddhi, the sixth principle,--something that
only happens in the highest state of Samadhi."								M L 343


	"The monad--a truly "indivisible thing,"--is here rendered as the
Atma in conjunction with Buddhi and the higher Manas.  This trinity is
one and eternal, the latter being absorbed in the former at the
termination of all conditioned and illusive life.  The monad, then,
can be traced through the course of its pilgri-mage and the changes of
transitory vehicles only from the incipi-ent stage of the manifested
Universe.

	In Pralaya, or the intermediate period between two manvan-taras, it
loses it when the real one self of man merges into Brahm in cases of
high Samadhi (the Turiya state) or final Nirva-na;  "when the
disciple...having attained that primeval con-sciousness, absolute
bliss, of which the nature is truth, which is without form and action,
abandons this illusive body that has been assumed by the atma just as
an actor (abandons) the dress (put on)."

	For Buddhi (the Anandamaya sheath) is but a mirror which reflects
absolute bliss;  and, moreover, that reflection itself is yet not free
from ignorance, and is not the Supreme Spirit, being subject to
conditions, being a spiritual modification of Prakriti, and an effect;
Atma alone is the one real and eternal substratum of all--the essence
and absolute knowledge--the Kshe-tragna.{*}  It is called in the
Esoteric philosophy "the One Witness," and, while it rests in
Devachan, is referred to as "the three Witnesses to karma."   {*}
"...the great Vedanta teacher [Sankara], who, speaking of the sheaths
(the principles in man) Jiva, Vignanamaya, etc., which are in their
physical manifesta-tion, "water and blood" or life, adds that atma
(spirit) alone is what remains after the subtraction of the sheaths
and that it is the only witness, or synthesized [SD II 573] unity."
									SD I 570-1 & fn


	"That which remains during pralaya is the eternal potential-ity of
every condition of Pragna (consciousness) contained in that plane or
field of consciousness which the Adwaita calls, Chikadasan [the
infinite field or plane of Universal Conscious-ness--SD II 597fn] and
Chinmatra (abstract consciousness) [Parab-rahmam--SD II 597fn], which
being absolute, is therefore perfect unconsciousness--as a true
Vedantin would say."
    									HPB Art I 170
	[ see also SD I 27 "the open Eye of the Dangma" ]


	"I maintain as an occultist, on the authority of the Secret Doctrine,
that though merged entirely into Parabrahm, man's spirit while not
individual per se, yet preserves its distinct individuality in
Paranirvana owing to the accumulation of the aggregates, or skandhas
that have survived after each death, from the highest faculties of the
Manas.  The most spiritual--i.e., the highest and divinest aspirations
of every personality follow Buddhi and the Seventh Principle [Atma]
into Devachan (Swarga) after the death of each personality along the
line of rebirths, and become part and parcel of the Monad."	HPB Art
III 265


	"To become complete and comprehensible, a cosmological theory has to
start with a primordial Substance diffused through-out boundless
Space, of an intellectual and divine Nature.  That substance  must be
the Soul and Spirit, the Synthesis and Seventh Principle of the
manifested Kosmos, and, to serve as a spiritual Upadhi to this, there
must be a sixth, its vehicle--primordial physical matter, [see Glos.
p. 311] so to speak, though its nature must escape for ever our
limited normal senses."
									SD I 494

	[ Suddha Sattwa ... "a substance not subject to the quali-ties of
matter;  a luminiferous and (to us) invisible substance, of which the
bodies of the Gods and highest Dhyanis are formed.  Philosophically,
Suddha Sattwa is a conscious state of spiritual Ego-ship rather than
any essence."			Glos. 311 ]
	[ see also explanation on SD II 79-80 ]


	"The Taraka Raj-Yogis recognize only three upadhis in which Atma may
work...the Jagrata, or waking state of consciousness ( corresponding
to Sthulopadhi);  the Swapna, or dreaming state (in Sukshmopadhi);
and the Sushupti, or causal state [dreamless, deep sleep] produced by,
and through Karanopadhi, or what we call Buddhi.  But then, in
transcendental states of Samadhi, the body with its linga sarira, the
vehicle of the life-principle, is entirely left out of consideration:
the three states of con-sciousness are made to refer only to the three
(with Atma the fourth) principles which remain after death."
	( see SD I 157 )					HPB Art II 236


		Designations Given to some Adepts


	Yogi "... A state, when reached, makes the practitioner thereof
absolute master of his six "principles," he now being merged in the
Seventh.  It gives him full control, owing to his knowledge of Self
and Self, over his bodily, intellectual and mental states, which,
unable any longer to interfere with, or act upon, his Higher Ego,
leave it free to exist in its original, pure, and divine state."
Glos. 381


	"Yogis are those who strive for union with the Higher Self.  All do
not succeed in any one life, so some are subject to re-birth
(152)...Man binds himself or frees himself by reason of his spiritual
power--and his connection with every department and division of great
2Nature. [Gita, p. 62]...The "highest place" is sometimes called
"All-knowingness,"  the perfection of knowledge, the possession of
which confers power of action upon any or all departments of
manifested Nature.  To reach this "highest-place" the highest motive
must prevail in all thought and action, per-haps through many
lives..."  				G. N. p. 151-2


	Yoga ... "Attributed to Yajnavalkiya and to Patanjali ... "The
practice of meditation as a means of leading to spiritual
illumination.  Psycho-spiritual powers are obtained thereby, and
induced ecstatic states lead to the clear and correct perception of
the eternal truths in both the visible and invisible universe."
Glos 381


	Sannyasi ..."An ascetic who has reached the highest mystic knowledge;
whose mind is fixed upon the supreme truth, and who has renounced
everything terrestrial and worldly."  Glos p. 290



	Initiation ... "The whole individuality is centered in the three
middle [ or third (Manas), forth ( Kama ), and fifth ( Astral Body) ]
principles.  During earthly life it is all in the fourth (Kama-Manas),
the center of energy, volition--will...the individuality survives...to
run its seven-fold and upward course [it] has to assimilate to itself
the eternal-life power residing in the seventh ( Atma ), and then
blend the three (4th, 5th, and 7th) into one--the 6th ( Buddhi ).
Those who succeed in doing so become Buddhas, Dhyan Chohans, etc...The
chief object of our struggle and initiations is to achieve this union
while yet on this earth."					M. Letters, p. 77-8


	"The Occult Science is not one in which secrets can be communicated
of a sudden...[there is a waiting period] till the neophyte attains to
the condition necessary for that degree of illumination to which, and
for which, he is entitled and fitted, most if not all of the Secrets
are incommunicable.  The receptiv-ity must be equal to the desire to
instruct.  The illumination must come from within...Fasting,
mediation, chastity of thought word and deed;  silence for certain
periods to enable nature herself to speak to him who comes to her for
information;  gov-ernment of the animal passions and impulses;  utter
unselfishness of intention, the use of certain incense and fumigations
for physiological purposes, have been published as the means since the
days of Plato and Iamblichus in the West...How these must be complied
with to suit each individual temperament is of course a matter for his
own experiments and the watchful care of his tutor or Guru...part of
his course of discipline, and his Guru or initiator can but assist him
with his experience and will power but can do no more until the last
and supreme initiation."
								M. Letters, p. 282-3



		"Principles" in Man involved in Meditation


	"Atma...the Higher Self ... "The inseparable ray of the Universal and
One Self.  It is the God above, more than within, us.  Happy the man
who succeeds is saturating his inner Ego with it !"								Key, 175


	"Higher Self ... is Atma...it can never be objective under any
circumstances, even to the highest spiritual perceptions.  For Atman
or the "Higher Self" is really Brahma, the Absolute, and
indistinguishable from it.  In hours of Samadhi, the higher spiritual
consciousness of the Initiate is entirely absorbed in the One essence,
which is Atman, and therefore, being one with the whole, there can be
nothing objective for it.  Self...this term ought to be applied solely
to the One Universal Self...
  Manas, the "causal body," we may call it when connecting it with the
Buddhic radiance--the "Higher Ego"...a child does not acquire its
sixth principle--or become morally responsible capable of generating
Karma--until seven years old..."	      Key p. 171-2


	"Buddhi...the Spiritual Divine Ego ... Spiritual soul or Buddhi, in
close union with Manas, the mind-principle, without which it is no Ego
at all, but only the Atmic Vehicle. (passive agent)..."Buddhi becomes
conscious by the accretions it gets from Manas after every new
incarnation an death of man." (SD I 244)  [see HPB Art. III, 265 ]
Key p. 176


	"Buddhi...The faculty of cognizing the channel through which divine
knowledge reaches the Ego, the discernment of good and evil, "divine
consciousness,"  "Spiritual Soul,"  the vehicle of Atma."
    [see also SD I 17 119, 244, 570, 453;  Key 175-6] 	SD I xix


	"Avalokitesvara..."When Buddhi absorbs our Egotism (destroys it) with
all its Vikharas [qualities, or attractions-TM 11-p. 23],
Avalokitesvara [SD I-108,  II-178, Glos. 44, ML 90] becomes manifested
to us, and Nirvana, or Mukti is reached...freedom from the trammels of
Maya or illusion."				SD I xix
	[ see also  SD Ixxi, 7, 132  II 615  Glos 211, 218, 232; ]


	"Manas...the Inner or Higher "Ego" ... The "Fifth Principle,
so-called, independently of Buddhi.  The Mind-Principle is only the
Spiritual Ego when merged into and one with Buddhi,--no materialist
being supposed to have in him such an Ego, however great his
intellectual capacities.  It is the permanent Individu-ality or the
"Reincarnating Ego." ("The human Ego is neither Atman nor Buddhi, but
the higher Manas...Karana Sarira (the "causal body") on the plane of
the Sutratma (thread soul), which is the golden thread on which, like
beads, the various personali-ties of the Ego are strung." (SD II 79)

	"Esoteric philosophy teaches the existence of two Egos in man, the
mortal or personal, and the Higher, the Divine and the Impersonal."
(Glos. p. 111)] ...

	("Higher Ego"...it is the higher Manas illuminated by Bud-dhi, the
principle of self-consciousness, the "I-am-I"...the Karana Sarira, the
immortal man which passes from one incarnation to another." ( see
Trans. p. 63)				Key p. 176


	"Lower Manas or Kama Manas ...  the Lower or Personal "Ego":-- "the
physical man in conjunction with his lower Self (Kama-Manas), i.e.,
animal instincts, passions, desires, etc.  It is called the "false
personality," and consists of the Lower Manas combined with the Kama
Rupa, and operating through the Physical body and its phantom, or
"double." [Astral body].
									Key, p. 176


	"The astral principle, or mind...[lower Manas] is the sen-tient soul,
inseparable from our physical brain, which it holds in subjection, and
is in its turn equally trammeled by it.  This is the ego, the
intellectual life-principle of man, his conscious entity.  While it is
yet within the material body, the clearness and correctness of its
spiritual vision depend on its more or less intimate relation with its
higher Principle.  When this relation is such as to allow the most
ethereal portions of the soul-essence to act independently of its
grosser particles and of the brain, it can unerringly, comprehend what
it sees;  then only, it is the pure, rational, supersentient soul.
This state is known as...Samadhi...it is the highest condition of
spiritual-ity possible to man on earth."  [ see further for a
description of the Dharana state, Is II 591 ]				Is II 590-1


	"...[our] axioms of logic can be applied to the lower Manas only, and
it is from the perceptions of Kama Manas alone that [one] argues.
Occultism teaches only that which it derives from the cognition of the
Higher Ego [Higher Manas] or [Buddhi Manas]...the first and only form
of the prima materia our brain-consciousness can cognize, is a circle.

	Train your thought first of all to a thorough acquaintance with a
limited circle, and expand it gradually.  You will soon come to a
point when without its ceasing to be a circle in thought it yet
becomes infinite and limitless even to the inner perceptions.  It is
this circle which is called Brahma, the germ, atom, or anu;  a latent
atom embracing infinitude and boundless Eternity during Pralaya, an
active one during the life-cycles;  but one which has neither
circumference nor plane, only limitless expansion...a Circle is the
first geometrical figure in the subjective world, and it becomes a
Triangle in the objective..."
					Transactions p. 126-7


Dallas
dalval@nwc.net



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