Theos-Talk Archives (June 2001 Message tt00000)

Friday, June 01, 2001


Dear Friend:

RE: How can the student learn to maintain awareness of the
three states of consciousness?


I would say by detachment. By observation and the closest of
attention to thoughts and ideas that arise seemingly
spontaneously in one's mind. By actively studying our thoughts
when we wake up we may be able to eventually discern the
difference between the more or less distorted dreams (?)
generated by our desires and personal self, and, those what come
from the Higher EGO -- ATMA-BUDDHI-MANAS -- the HIGHER SELF which
being spiritual is steady, clear and impersonally directed to
duty and responsibility -- for there is where WISDOM resides.


The embodied mind we so value, has to make itself the SPIRITUALLY
EMBODIED MIND. At present is largely the Kamic-enshrouded-mind.
It is the difference between the BUDDHI-MANAS and the kama-manas.
This emphasizes that the Mind is a "tool." We direct it. We
select the object of its investigation. We hold it to that
specific search (with more or less success.) That is why
Patanjali emphasizes ONE POINTEDNESS (Ekagrata) and DETACHMENT
(from desires and passions). He further points to the WISDOM to
be secured by the CONTROL OF THE MIND; and, as Krishna would say
(in the B. Gita) "placing it upon the Spirit."

It demands that WE turn our mind to CAUSES rather than a
continued enmeshing of one's self in the surface turmoil of
passion-ruled "effects."

A careful (and detached) following of the "path" which our
desires may select, leads us to see that if we follow them we
only wander, and no valuable (universal and imperishable)
results seem to ensue or even be envisaged.

Our whole nature as to be altered from personal selfishness (in
all or anything), to a sense of universality. If we can
gradually achieve this, we may be able to offer unlimited (as we
advance ourselves and remain impersonal) assistance to enquirers
and seekers after TRUTH.

If we develop some perception of this WISDOM, then we have to
further make sure that it is never tainted with any of our
personal biases. First we have to identify, and then, get rid of
such "biases." In the VOICE OF THE SILENCE (p. 13-14) we find
it declared "The Self of Matter and the SELF of Spirit can never
meet. One of the twain must disappear; there is no place for
both. Ere thy Soul's mind can understand, the bud of personality
must be crushed out; the worm of sense destroyed past
resurrection. Thou canst not travel on the Path before thou hast
become that Path thyself."

We have to assist others by making ourselves IMPERSONAL and TRUE
exponents of clear thought. Then we will be able to move through
a pure and clear personality.

This attention to the CAUSES, also demands from us total
impartiality and impersonality. Unless our brain-minds are
disciplined and steady, we cannot penetrate past and through the
confusion of our desire-generated "dreams" to the "steady light"
of the Spiritual-Soul. That is not outside of us, but within.

No exterior practices of "yoga" or "thought control" will ever
allow us to reach to the SPIRIT/SOUL (ATMA-BUDDHI) within. The
LOWER MANAS has to be transformed and made one with the HIGHER
MANAS ( Buddhi-Manas ) -- and that is the self-discipline that
Theosophy envisages and teaches. Patanjali's Yoga-sutras are
most useful, but we have first to learn how to distinguish (in
such translations as we secure) the difference between the
EMBODIED SOUL (Lower manas -- Kama-manas), and the FREE
SPIRITUAL SOUL (the HIGHER MIND.) I many cases the translators
leave it to the reader/student to learn how to make that
important distinction.

So there are a number of preliminary steps that we have to take
before we can achieve the "power" of perception of the 3 States
of Consciousness. In a way it is fortunate that such a
"development" occurs continually and imperceptibly as we advance
along the "Path."

Read in FIVE YEARS OF THEOSOPHY the 1st article THE ELIXIR OF
LIFE as it contains some most valuable hints in this regard.
H.P.B. wrote another illuminating article: PSYCHIC AND NOETIC
ACTION ( H.P.B. Articles II, p. 7..., LUCIFER, Oct/Nov. 1890)
another is H.P.B.'s TRANSMIGRATION OF LIFE ATOMS (H.P.B. Articles
II 249; FIVE YEARS OF THEOSOPHY pp. 338 ; BCW - Vol. 5, p. 110;
THEOSOPHIST, July/Aug 1883 )

This is difficult in our times, but has to be pursued. We all
have an inkling of this through the Intuition and the Voice of
Conscience. We know that the process is to transform any selfish
(hence vicious) motive into universal and impersonal decisions
(into virtuous living, based on desires made pure because of
their impersonality and universality.

This may sound harsh and unnecessarily repetitious, (even
preachy -- but, what 'priest' has ever told of a method and given
reasons for the practice of morality, that his parishioners can
mentally comprehend and practice ?). It is only when we have
demonstrated to ourselves the value of this "path" that we will
be able to make 'true progress.' All progress is
self-determined, including the power to perceive on more than one
plane, without succumbing to the confusion and allurements of
such a plane.

The problem (as I see it) is mainly with our psychic nature. If
we are able to control that and become MENTAL beings (I do not
mean coldly intellectual at all, as universality includes
compassion) then we will have secure the impartiality and the
one-pointedness needed. The Head and the Heart have to be
melded. They are no opposed, unless the HEART is screened and
the false "Heart -- desire" is made the motivator and the
curiosity seeker in us.

As I see it, The reason Theosophy is in the world is :

1.	To break us of the habit of following any one advocate or
teacher. Try and follow all. Give your own best effort to
garner what they offer. Remember that at our own HEART of HEARTS
we are one with the UNIVERSAL SPIRIT, the BUDDHA -- which is
potential in each of us.

The VOICE OF THE SILENCE does provide a basis for the independent
consideration of the application of the practical ethics in daily
life which a devoted student to the Eternal Wisdom can derive
from the metaphysics and doctrinal expositions.

2
Unless I am much mistaken, the fundamental concept is that we are
at common base, brothers in Spirit and experience -- as MONADS
directly emanated from the ONE ABSOLUTE. We are all evolving
together.

I would say, this gives us a UNITY at the base of our natures,
that is only shattered and confused when, instead of using that
metaphysical fact, we think and then start from the limited
knowledge we have acquired in this incarnation, which may start
from various premises, and which may still contain (unknown to
us) elements of blind faith.

We ought to take this into account when we think of uniting our
perceptions on other "planes of consciousness" and transferring
them to our waking "brain-mind" of "today."

Nothing can be done unless we are "fully conscious here and now"
and "fully united" to the SPIRITUAL, or the MONADIC BASE of our
inner and Higher Selves. [TRANSACTIONS of the BLAVATSKY LODGE:
explains this, see between pp 66 to 78; BCW Vol. 10, pp
252-262 ]

This is a process of self-initiation and it is rarely to be
accomplished in a single life, but probably takes a number of
lives to achieve, and, to become, in our personal natures, worthy
of such a "gift." Actually with the help of spiritual Wisdom we
do this for ourself and modify and clarify our lower personal
self, and the physical nature, in which it works outwardly at
present. For example: If one desires to use a crystal, just
drawn from the rock, and make of it a lens, we need to shape and
polish it into a concordance so that every ray of light passing
through it is bent to a common pre-selected focus.

Added to this we may find that we are all beset by a kind of
"hope." The hope is that someone has the secret and all we need
to have is the final formula. That creates a "problem." We
develop a sense of urgency, and we have as a hope that we may
encompass this in this personality, that someone else found a
short-cut we can use. If we could adopt that, then it might save
us the tedious amount of time it takes to verify a proposition's
accuracy. If we are beset with impatience, and with memories of
our earlier education, which may have pre-disposed us to certain
"beliefs" (to accept or to reject) which still remain
unverified. At least I can see this in myself, and, since I have
to handle it, I suppose others have the same problem. Being
impersonal and also universal seems to shave off this kind of
froth.

H.P.B. in ISIS UNVEILED spoke of pre-vedic BODHISM / Buddhism and
explains this means WISDOMISM and no religion. The Buddha did
not come to establish a religion, but his follower later on set
one up based on brotherhood and compassion.

Anyone can misuse a designation. So we have to be most careful
in using ancient texts to make sure the reader understands the
dangers and problems of literalism, the difference is very marked
between the "eye doctrine" (and "Head-Learning)" and the HEART
DOCTRINE that comes universally from within (if the paradox be
permitted). And of translators or commentators, who cannot help
but interject their brain-views in whatever they offer. Take me,
who likes to use quotes (and give the pages where they can be
found, the selection I make is a kind of a "filter." )

It is the same thing for the Lower Manas -- being united to
desires, it usually presents a distorted view of spiritual
WISDOM --- till such time as the "desires and passions" are
subdued, eradicated and the "crystal" made pellucid. Then
Kama-Manas melds with Buddhi-Manas and there are no further
obscurities.

Language assists but is also a barrier.

Thinking of the use of the word Buddhism. By thinking of the
"proponents of Buddhism," I would mean the esoteric kind, of
which THE VOICE OF THE SILENCE is a sample. They have no
arguments with THEOSOPHY that I know of. The VOICE shows how
practical BUDDHISM and PRACTICAL THEOSOPHY would agree.

As I see it the only arguments that remain to be considered are
based on our Lower Manasic (present personal brain-mind
apparatus) grasp of language and the possible / probable meanings
that words and phrases convey (after being translated -- by Who?
With what Motives ?) And that gives vast room for confusion and
pro / contra arguments.

But if we are seeking for the ONE TRUTH of things, then our many
paths converge and differences are all reconcilable. But each
has to be given the freedom to do that for themselves. No
agreement on "forms" ever stands very long. [ This is the
problem with the T.S. as an organization, and the T.S. as a
vehicle for the ever-living ethical practice of BROTHERHOOD.
(see BCW Vol. 7, pp. 145 -149) ]

Best wishes,

Dallas

===========================================
-----Original Message-----
From: B----- Mc D-----
Sent: Wednesday, May 30, 2001 7:56 PM
Subject: Re: (Basic-BN) M--------- message

Dear --------

I would like to re-ask one of the questions you asked:


>1. How can the student learn to maintain awareness of the three
>states of consciousness?

I guess this topic is one I have had difficulty with.
It seems a
bit arbitrary to say that there are only three states of
consciousness, and
that these have to do with Waking Consciousness and then two
sleeping
consciousnesses. I experience a number of levels of Waking
Consciousness,
especially when meditation and Samadhi are included. And I must
admit that
I have difficulty remembering dreams, although I experience
"instruction"
in meditation, which sounds a bit like the "Dreamless Sleep"
state.

So I am wondering what the real significance of these
three states
really are, and whether they are actually as important as some of
the
literature suggests.

Patanjali for instance seems to imply more than three
in his work, and the "Brothers" write about a number of levels of
consciousness and awareness and the intense training which is
required to
maintain these levels of awareness.

Sincerely,

B--- McD-----


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