Theos-Talk Archives (April 2001 Message tt00087)

Sunday, April 15, 2001

Dear Christina:

Glad to be of help.

To observe one's own emotional response means we know we are
separate from the emotions.

Usually we say the Mind (the spiritual, impersonal and altruistic
aspect of the Mind is meant by this) is the controller. But,
sine the Mind can be set to various tasks, there is obviously a
"controller" of the mind (when it is used as a 'tool') and this
controller is sometimes called the Observer, or the REAL
INDIVIDUAL. Since it deals with ideals, and is always honest and
sincere, and also as it tries to be of service to others it is
said to be impersonal and even "universal" because of its
impartiality -- one might call it SPIRITUAL.

But the Mind is also said to be dual, as the emotions can use it
to rationalize themselves. I this mode the Mind is called the
Lower Mind -- and its thoughts are usually selfish and personal,
and very often are opposed to honesty, sincerity and brotherhood.

If you want to get some of the Theosophical "tools" and ideas,
then get a copy of the original edition of Mme. Blavatsky's THE
KEY TO THEOSOPHY (or download it from http://www.blavatsky.net)
It is only 300 pages and it covers in a conversation form the
many kinds of questions a newcomer might ask of an experienced
student of Theosophy. You can make your own notes on that.

Remember that Theosophy claims to be an impartial record of the
situation of all beings in Nature, its Laws, and of their
history, their potentialities, and of the way in which progress
is made when based on accurate information. No effort will ever
be made to proselyte, but every assistance will be offered to
make study easier.

There are no dogmas or beliefs. Each student is left free to
study and focus on their own interests. It is however
recommended that anyone study one of the original texts (like the
KEY) so that communications and responses maybe made easier. No
one is required to accept any of the propositions that are put
forward in Theosophy. Everything is to be proved to the
individual satisfaction of the inquirer by themselves. It is
their own personal effort that counts.

The logic and basis of every proposition is discussed and
demonstrated. But in doing this many of the conceptions that
Science and psychology have erected as their working theories and
hypotheses, will have to be changed by the student after
re-examining them. This is something we do for ourselves. The
purpose o the study is to free our minds from debris and to
acquire the faculty of individual thinking and reasoning.

An "agent" works for someone else. The nature of that "someone
else" has to be determined. Any other way and it really has no
meaning. In Theosophy there are no other teachers except Mme.
Blavatsky through her writings. Other who may claim to "explain"
or "simplify" her work in fact interpose a "filter" between her
and a new student.

I Nature there are clear divisions of motive -- good (lawful, and
in accord with Nature' Laws) and bad (illegal in the sense of
being selfish and not in accord with Nature's Laws). So it
becomes necessary to discover what nature's Laws are.

Your enthusiasm has to be reinforced with accurate knowledge -- I
mean, things you have proved to yourself and which you can
demonstrate (as true, universally correct, and useful) to others.
Just because someone says with authority "This is so!" (even me)
have to be checked out for reasonableness and accuracy.
Theosophy has been called "Divine Common Sense." It belongs to
everyone. Since it deals with facts in nature anyone of any
race, creed, education or mode of life has a right to study and
inquire of it.

Theosophy is not a "faith" or a "belief" system. As I said
above, it is a record of history, and of discovery of those Laws
and events already set up by, and in, Nature. (Nature means the
Universe and our world, and this demands of us friendship and
brotherhood for all beings.)

No one can put wisdom in a box and call it his or hers. Wisdom
is the accurate way of living so that no one harms another and
gives to each their due respect and right to live. So to be
extroverted of that which one is sure of, is of value to all.
But in all honesty, one must be SURE.

Theosophy will be found to cover all branches of research (in
any department of learning) so long as they confine themselves to
facts, and do to speculate as to probable meaning. All honest
researchers and students are very simply delving into the laws
and situations that the UNIVERSE (Nature) Has established.
Nature contains and sustains all.

There is nothing novel about discovering new TRUTHS or removing
the obstacles of prejudice. Unfortunately you will find that a
number of our departments of learning have taken their
observations and erected theories and hypotheses on them.
Sometimes these are inaccurate. Tis is because a good deal of
the historical proof of the past has been obliterated. But those
departments are very proud of their theories, and usually resist
change and attempts to review and revise them in the light of new
facts.

Theosophy tries to deal with truth matters, with Laws (such as
KARMA -- cause and effect -- with REINCARNATION -- the return of
the immortal Soul to rebirth in a new body -- with CYCLES --
which means that analogous events recur at fixed and measurable
times, etc...)

In being open and clear to others this is a great asset. But
make sure that you have something useful and accurate to offer.
Do secure a copy of the KEY TO THEOSOPHY and use it well.

Questions will no doubt arise. Make sure you get an INDEX to the
KEY, as that can be used to help find answers.

Knowledge always dispels ignorance. Ignorance is taken advantage
of to instill fear -- and this is used by most organized
religions which do not invite inquiry into their origins and
history. On the contrary, Theosophy, claiming to be a synopsis
of the wisdom of our World and Universe, invites the fullest
inquiry into its tents and statements.

So, if one starts with enthusiasm and patience to learn, half the
battle to a successful study of our environment and the meaning
of our existence is begun. The rest is patient and persistent
study and always seeking to find out the logic that binds all
statements of fact.

As you can well imagine there are many "secrets" that Nature
hides -- because they are too dangerous in the hands of
unprincipled persons.

Meditation is careful and intense study and ought to be done by
yourself. There is no logical reason why it ought to be
practised in public or with any group. First look up a good
definition of MEDITATION. Do not make the mistake of believing
that if others can handle a vocabulary that is still unfamiliar
to you, they are therefore wiser than you are. They may be vocal
and appear knowledgeable, but are they so in fact?

The "Astral world" is a dangerous place and what your Ma told you
has probably great value. But it is not a place or plane to
which the budding student of Theosophy is invited to visit or
experiment with. You will find that the original teacher of
Theosophy (Mme. Blavatsky) discouraged meddling with it. In this
connection you can access over the Internet a book by Mr. WM. Q.
Judge named THE OCEAN OF THEOSOPHY -- read it, especially
chapters 5, 6, 16, 17 -- if you want to get a view of the Astral
world as a basis for considering anything to do with it.
(available through http://www.blavatsky.net ) If you like it,
and it is clear, then get a copy. Use the KEY and the OCEAN as
your source books an d really study them well if you wish to
acquire the broad knowledge of theosophical subjects you seem
enthused about.

I am writing this in a general way, and perhaps you will ask more
questions afterwards. It will be easier if you actually have
those books for reference as many answers are accessible there

Best wishes,

Dallas

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

Here is a portion of an essay on Meditation, which might help






Introductory

The Theosophical approach to the consideration of meditation,
introspection, self-analysis can be contrasted with the methods
of investigation employed under Western Psychology, which have
been called the investigation into alternative or altered states
of consciousness.

The approach in the "West" follows the analytical and
observational process (from "particulars" to a search for
"universals"). Sensory deprivation is one of the methods
employed. This changes the environment of the thinking and
feeling human, with the object of examining his reactions in
terms of feeling and thought to a drastic change in physical
environment. It is the concept that the physical state affects
and greatly changes the mental. This is not inaccurate, but is
only a small portion of the entire study of man's psychology from
the Oriental point of view.

When physical sensation is artificially canceled to a large
extent, the reaction of the percipient consciousness is then
observed under a new series of stresses. In some cases, the
reaction to the use of mind-altering drugs is also observed, and
impressions are culled, usually from memory. The nature of the
perceiving being which lives in the physical body of a human is
not known, but this process is designed to discover some of its
extended powers of perception.

The record of such experiments is entirely interior to the
subject. Objective observations are always made later in terms
of memory. Memory is not always free of bias. Return to
"normalcy" does not imply entire accuracy in recollection. Every
human has his or her own set of mental or psycho-emotional
filters through which perception and sensation is recorded "as
if" similar to--by analogy and correspondence--to that which is
well-known in the subject's "normal condition."

Oriental psychology which has records of research extending back
into a great antiquity, and embraces the experiences and
observations of thousands of participants, commences with a
consideration of the basis of knowledge provided by "metaphysical
universals." These standards were established, and repeatedly
checked and verified over many thousands of years by many who
have voluntarily make these observations.

As a system it traces the psychological physiological, mental
and moral evolution of man-intelligence (as a perceiver), using
the various qualitative components of his nature. For the
purpose of such analysis the oriental psychologist considers in
addition to the normal states (waking, sleeping, dreaming,
trance) certain moral components which bear on man's nature.
Seven distinct qualities (or "principles") in man correspond to
those perceived analogetically in nature. These are seen to link
the Perceiver in each human to the physical vehicle (body and
brain) in which he lives and perceives.

The brain is looked on as a specialized link of refined
substance that enables the inner Thinker to work in and with his
physical body. It is important to note that the assemblage of
bodily components which give competency to any human to reflect
not only his inner nature (character, mentality, sensitivity,
personal and impersonal drives, emotional balance, etc.) but that
these are assembled almost entirely without his direct control
from conception to final dissolution and dispersal in the death
of that body. The marvelous symmetry and sensitivity of the
physical body remains largely a puzzle to the psychologist when
the links that exist between perception, conception, will,
intelligence and that form are searched for in the physical form.
In addition, in the Orient, the reason for personal existence is
considered to have a primacy in the realm of psychological
consideration and analysis. Man is considered to be a
self-moving "atom," or "unit" of consciousness, distinct from all
others, yet united to every other through the consubstantiality
of substance, objective, and coexistence. A distinction is made
between the evanescent personality of the present life (body,
emotion, rationality, instinct, feeling), and the eternal
Individuality consisting of the Spiritual base, the moral base,
and the volitional thinking base, that form the essential and
reincarnating human.

At the end of this paper which plunges immediately into the
consideration of mediation from the point of view of oriental
psychology, is attached an essay on the seven links between
Perceiver, and the tool of perception (the body). The mind,
intelligence, consciousness, sensation, feeling, emotion, are
assigned in this system precise origins, inter-relations and
dimensions of operation. Intuition, intelligence, instinct,
reason, intellect, meditation, dream consciousness of various
kinds and levels, etc., are all considered. The terminology
employed in Theosophy is largely derived from that used in the
very ancient Eastern development of this science. A familiarity
with that nomenclature and its system of metaphysics ought to be
acquired so that there is greater ease in following the
statements made in many of these quotations. Wherever possible,
in square brackets, modern equivalents of the oriental technical
terms have been given. On the other hand, students of Eastern
Psychology do make the effort to understand terms evolved in
Western investigation of the psyche and mental powers, so that
they may offer such links as will serve both systems in
understanding each other. In the orient, to recapitulate, the
student starts with the universal theory of intelligence, and is
shown how the particularization of this into component "units"
occurs. He is encouraged to verify this in himself through
"meditation" (as outlined in Patanjali's Yoga Sutras, for
instance). In the west, starting with many observations of
mental and psychological effects, their cause is sought.
Generalizations are framed as the result of experimental
observation.

In the description of oriental psychology the personal
variations in mental action and perception are not limited to the
"brain" or the "nervous system," which in that system are
considered to be the most sensitive material tools--the last link
between the immaterial Perceiver, and the physical material form
in which it lives, observes, thinks and feels at present.

In the oriental system the Thinker is held to be a permanent
entity consisting of the most tenuous (yet most resilient in its
inherent permanency) aspect of physical substance. And, this is
resident as the Ego-base (the Perceiver--called Atma) in every
human form. It is held to survive the death of the body. The
process of reincarnation and multiple rebirths is held to be
valid in the philosophy of the universe. It considers all
experience (including the human stage) to be similar to the
operation and experience to be had in a vast school, where all
beings and pupils are of the same immortal and eternal essence.
Each of these participants is held to retain, as its own
permanent base in capacity and character, in mind and moral
nature, in feeling and intuition, a record of the vast past of
all experiences the Perceiver has been through. This record is
said to be the moral-base (called Buddhi-wisdom of experience).
The observing, learning, thinking base in called Manas, the
Thinker, the Chooser, the conscious, sensitive, feeling
individual intelligence of every human.

The "sensory deprivation" used in the West to focus attention on
the emotional and mental response of subject humans, has long
been mentally induced in the orient through "meditation, fasting
and other ascetic disciplines," which are essentially a mental
control of the perceptual environment. This is made operative
through the will, or volition of the Perceiver within, which in
effect isolates itself for a time from its bodily perceptions.
The successful operator of the Oriental method can at any time
suitable enter into the meditative condition and there seek the
wisdom available to handle any situation question or crisis. In
order to explain this to others, his process of self-education
has to be made plain.

For each system to understand the other, an exchange of concepts
is essential. The gap of language and of concepts has to be
bridged. It may also be recognized that all the observations
made by Western or Oriental psychology are a continuation of the
verifying of similar observations made in the framing of the
concepts of either system. Both systems are thus seen to be
united as they employ the human psyche as a basis for
experimentation and understanding, but the starting points of the
respective systems are at this time almost polar opposites.

To put this in historical perspective, during the time of the
"dark ages" ( 4th to 13th Centuries) the West was systematically
deprived by fanatics of those links of knowledge and wisdom which
would have united its progress in discovery with the rest of the
scholarly world in the Orient. Isolated from that source, it has
developed since the Renaissance its own base for scientific
analysis and independent study. Science freed, broke the chains
of theocracy and Aristotelian thought and methods being adopted,
replaced dogmas and credalism as the Western mind was gradually
unchained. This produced an imbalance as materialism developed,
and the physical world was deemed the only reality. The
causative basis for phenomena was lost sight of. And while
phenomena was recognized, the source for those was not to be
found in physical structures.

In the last two hundred years a knowledge of the rich mines of
example and experience available from ancient oriental texts has
become increasingly available to the psychological sciences. The
contrast between the two systems is clear. In the West the
starting point is the "particular" and the physical. In the East
it is the "universal," and the Mental, and, in addition, a moral
component is added: the consideration of the aims and objectives
of the "whole of manifestation" of which mankind is only a
component.

Man's existence is to be carefully considered at each point as
integrated with nature and his environment. This "environment"
has reason for existence in itself, and every component is to be
regarded as essential to living as a whole. This underscores the
concept of Universal Brotherhood as an essential component of all
Life. Mankind represents perhaps the most intelligent of beings
in our world, but it is entirely dependent on the cooperation and
sacrifice of a vast multitude of other "units of lie," which
sustain its form with their lives. Man's intelligence as a class
in located at the point of transition between the
non-self-conscious and the universally self-conscious. In this
is seen an enormous moral responsibility as each human becomes in
effect the conservator, the trustee for the rest of the
-- DTB

==========


Glossary & Notes


Meditation ..."is silent and unuttered prayer, or, as Plato
expressed it, "the ardent turning of the soul towards the
divine;" not to ask any particular good (as in the common
meaning of prayer), but for good itself--for the "universal
Supreme Good" of which we are a part on earth, and out of the
essence of which we have all emerged...adds Plato, "remain silent
in the presence of the divine ones, till they remove the clouds
from thy eyes and enable thee to see by the light which issues
from themselves, not what appears as good to thee, but what is
intrinsically good."	Key, pp 10-11




When this fixedness of attention, contemplation, and meditation
are practiced with respect to one object, they together
constitute what is called Sanyama. (Perfect concentration) ... an
accurate discerning power is developed ( a distinct faculty,
which this practice alone develops)."	Patanjali, p. 37-8

[see on "Attention," Theos Art & Notes, p. 153-158]


Sanyama "is to be used in proceeding step by step to overcome
all "modifications of the mind," (see Pat. pp. 1, 3 ) from the
more apparent to those most subtle...(after he has overcome the
afflictions and obstructions described in earlier books, there
are modifications of a recondite character suffered by the mind,
which are to be got rid of by Sanyama. When he has reached that
stage the difficulties will reveal themselves to him.)"
Pat. p. 38-9


Concentration


Concentration ... "or Yoga is the hindering of the
"modifications of the thinking principle." (...lack of
concentration is due to the mind--"thinking principle"--being
diffused over a multiplicity of subjects.) So concentration is
equivalent to the correction of a tendency to diffuseness--to
obtaining "one-pointedness," or the power to apply the mind, at
any moment to the consideration of a single point of thought, to
the exclusion of all else...the mind is not the supreme or
highest power; it is only a function, and instrument, with which
the soul (the higher mind) works, feels sublunary things, and
experiences...the lower mind has a plane of its own, distinct
from the soul and the brain, and what is to be learned is to use
the will, which is also a distinct power from the mind and brain
in such a way...as a servant at any time, for as long a period as
we wish, to the consideration of whatever we have decided upon.)"
Pat. p. 1,2,3.


"Real concentration is in fact Union with the Divine. We are to
understand that we are each the Divine. There is no
separateness, but the one Spirit is in each, reflected in each
person. "Thou art that Spirit !" is well understood and felt
before concentration can become possible...study Patanjali [ the
philosophy of concentration] The true source for concentration
is selflessness, for as long as we feel the shackles of the
personal self, so long is concentration hindered in various
ways."	WQJ - Pract. Occ. p. 275


"Real concentration is not acquired by experiments in thought
transference, [for] in those [cases], one of the persons has to
be passive or over-sensitive. Passivity leads at last either to
indifference or to undue and unequal development of psychism,
which is very undesirable...There are two kinds of concentration.
First that of the brain and mere nerves, including attention, and
Second, that sort which is higher and spiritual, pertaining to
the ideals of life and the soul itself. The first is properly
cultivated by ordinary methods of study and attention, especially
the latter and which results in good memory. The second is
cultivated by fixing the aspirations on the highest good for all
and on the unity of all beings; by acting for the good of all;
by practicing altruism; by endeavoring to spread the light of
truth to as many persons as possible, ignoring what seems like
present advantage to oneself; in fact, by "right speech, right
thought, and right action." All this second practice results in
giving to all the qualities in the being, to every cell and atom,
one single impulse and direction; and when that is fully
established, knowledge flows in on all sides, as it were,
spontaneously. Any other practice deludes us by seeming
agreeable or fascinating, but in fact results only in small
special effects...our real character...is improved or enlarged
only by a spiritualized life and motive."
WQJ Pract. Occ. p. 290-1



"The "modifications of the Mind" are:-- Correct Cognition,
Misconception, Fancy, Sleep, and Memory."	Pat, p. 4

"The "hindering of the modifications of the Mind" (lower
Manas)...is to be effected by means of Exercise and Dispassion.

"Exercise is the uninterrupted, or repeated effort that the mind
(lower manas) shall remain in its unmoved state, (or apply it to
any one point to the exclusion of all others.)...This exercise is
a firm position observed out of regard for the end in view, and
perseveringly adhered to for a long time without intermission.
(Q.: Does he devote every moment of his life to it ? A.: No,
but to the length of time that has been set apart for the
practice.)

Dispassion is the having overcome one's desires, (a state of
being in which the consciousness is unaffected by passions,
desires, and ambitions, which aid in causing modifications of the
mind.)

Dispassion carried to the utmost, is indifference regarding all
else than soul (Higher Manas), and this indifference arises from
a knowledge of soul (Higher Manas) as distinguished from all
else."	Pat, pp. 5, 6, 7.


"Meditation or "distinct cognition" is four-fold:
Argumentation, Deliberation, Beatitude, Egoism. (excludes every
other modification than that pondered on.)

Argumentation...pondering in comparison with other things.

Deliberation... pondering sources and fields of action of the
subtler senses and the mind.

Beatitude ... pondering on Higher Manas and abstract Truth.

Egoism	.	nothing remains but cognition of the Self, which then
becomes a stepping stone to higher degrees of
meditation...self-consciousness alone results; does not include
the consciousness of the Absolute or the Supreme Soul."	Pat. pp
7, 8.


"The meditation just described is preceded by the exercise of
thought without argumentation.

Another sort of meditation is in the shape of the
"self-reproduction of thought" after the departure of all
objects from the field of the mind (Lower Manas).

The meditative state attained by those whose discrimination does
not extend to pure Spirit (Atma), depends upon the phenomenal
world.

In the practice of those who are, or may be, able to
discriminate as to pure spirit, their meditation is preceded by
Faith, Energy, Intentness (upon a single point), and Discernment,
or thorough discrimination of that which is to be known. (In him
who has Faith there arises Energy, or perseverance in meditation,
and, thus persevering, the memory of past subjects springs up,
and his mind becomes absorbed in Intentness, in consequence of
the recollection of the subject, and he whose mind is absorbed in
meditation arrives at a thorough Discernment of the matter
pondered upon.)"	Pat, pp. 8, 9, 10


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


-----Original Message-----
From: my email [mailto:christina@md.prestige.net]
Sent: Friday, April 13, 2001 11:06 AM
To: dalval14@earthlink.net
Cc: study@blavatsky.net
Subject: RE: [bn-study] RE: An old question from a new member

Dear Dallas :

Thank you very much for your response[and everyone else too =o].
I will be
asking questions, lots of them!!! [I've already posted one since
this, the
first i wrote to the list]

CUT