Theos-Talk Archives (January 2002 Message tt00112)

On 7 Jan 02, at 3:20, dalval14@earthlink.net wrote:
Dear Dallas,

It is very gratifying to find someone who sees as clearly as you do 
and who can explain things so well. I couldn't say that strongly 
enough. 


> Of course meditation is implied -- but the actual practice of
> meditation has to be carefully defined because many people think
> it is making the mind a "blank." As I understand it, it is most
> intense and careful -- an attempt to get at the CAUSE of any
> proposition, and then see how it fits in with all the rest. Is not
> the life of the adept, a life of continual meditation? It has to
> become "second nature, and effortless."

Concentration is the word that signifies meditation most succinctly 
to me. When one can bring the consciousness to a condition of 
concentrated attention in the moment, upon whatever is 
appropriate, one will have really learned to meditate. Our minds 
tend to jump around a lot, but practice will lead the student in the 
right direction. Trying too hard, however, is dangerous. As you say, 
effortlessness is desireable.
> 
> I would say that sincerity and honesty are the only parameters in
> which true meditation will ever operate. Anything else is
> self-delusional.

Indeed, sincerity and honesty are prerequisites for any progress in 
occultism at all, certainly for meditation. I have the idea that one 
offers oneself, all one is, all one has, for the benefit of the whole. 
"Thy Will, not my will, be done," defines the correct attitude for me. 
> 
> Besides "altruism," I would say, Occultism implies a very
> comprehensive knowledge of things, right down to their roots --
> causes, motives and forces -- and the potential effects any
> action will lead to. Always -- we have to universalize. Always
> we have to pay close attention to the details that will be
> affected by our motives in any kind of action. It's the effort
> to change for the better (the WISER) , I think.

Didn't Judge say, "In the last analysis, consciousness is 
everything." Our lives are like research facilities. Each one has the 
perfect set-up for the lessons he needs to learn in any given 
incarnation. When we can begin to see what the research is, what 
position we occupy in regard to others, situations, conditions (self-
responsibility, always) we begin to take control of ourselves and our 
lives. And yes, motive motive motive. We grow in consciousness 
as we learn about ourselves, and the next step is to recognize our 
connection with all others, all life. And there motive is paramount. 
Do we wish to help others, or do we only wish to help ourselves? 
Honesty comes in handy here. Not comfortable, sometimes, but 
really essential. Because if we can't be honest with ourselves, how 
can we hope to be honest with anyone? Of course, our real self 
knows all, all the time. But we still have to learn it tiny piece by tiny 
piece.
> 
> I also agree, if I reed you correctly, that it is our DUTY to
> defend the Teachings and the Teacher, once we are convinced of
> their accuracy, viability and truth. What else can we do? If we
> remain silent, then we give our acquiescence to some form of lie and
> cowardice.

Yes, it is one's duty. Unquestionably. It is a matter of loyalty. If our 
teacher is attacked, we rush to the defense. Loyalty is one of the 
most important qualities to develop in ourselves. When the time 
comes that we are accepted as a chela of a Master, we will find our 
loyalty to be our most precious posession. After all, we owe so 
much to those who blazed the trail for us to see the light of truth 
through the ancient teachings once again. Others may not agree, 
and may even ridicule such devotion, but that does not matter. 
What matters is if one knows the connection in one's own heart. 
> 
> The word "theosophist" is loosely used, and really ought to be
> restricted to those who are STUDENTS, endeavoring to practice
> Theosophy 100% in their lives. One really ought to consider how
> was it possible for an H P B to exist, or a Jesus, or a Buddha,
> or a Krishna, or a Pythagoras -- and so on down the line of
> historically known Great Ones.

I don't want to restrict anyone. I have known very fine people who 
lived their lives strictly according to what I have been able to 
understand to be Nature's laws, but who didn't have any power to 
understand the fine points of the teachings. And I know brilliant 
people who call themselves students and who flout those laws with 
abandon, and even brag about it. But who am I to decide which is 
more worthy? My business is to deserve the title "theosophist" 
myself, and let the others do the best they can. There is evidently a 
level of mystery which some simply do not even believe could 
exist, much less have some sort of reverence for. But it is that 
mystery that draws me on, and keeps my feet stumbling along the 
path. I fall off yes, but it keeps me climbing back on. It is a promise 
of someday knowing, being, the best that I can imagine, and more. 
Is not that ultimate source of perfection the source also of the great 
teachers you mention? 
> 
> (Did I ever send you a copy of the chronological review made up
> some years back of the many aspects of ancient study that have
> been covered in Theosophical literature? You might be interested. Let
> me know.) I can send it as an ATTACHMENT. I use the NORTON /
> SEMANTEC virus system and have every incoming or outgoing document
> security checked. May I send this to you, at least to look at. It
> may be valuable for th future.

Yes indeed, please do send it to me.
> 
> Separately I sent out to all to look at a chronological
> bibliography of the early and ORIGINAL teachings of THEOSOPHY for
> this, our modern era. I see I have a few errors I didn't catch. So am
> sending it again as an attachment hereto.
> 
> I don't think very much of "scholarship: in my personal self --
> it is to my mind only an attempt to draw together the information that
> any one who seeks for it will find.

Dallas you are very modest, but I can say quite honestly that I 
have met very few in this life who had such a comprehensive 
knowledge of theosophical literature as you have. It is evidence of 
an immense amount of work, study and application as well, since 
you couldn't know what you know without testing it out on yourself, 
so to speak. And you are so generous about sharing it. I really 
appreciate that. It must take a lot of time and energy to supply the 
material you do, but it is very valuable. 
> 
> By the way, in recent acrimonious cross-fire comments, the only
> ones worth paying attention to are those that are specific --
> quoting chapter and verse. if any one is so careless as to put
> forward anything with adequate "BACK-UP" it really is not worth
> taking notice of. However, thinking of the potential wide
> audience, and the effect on them of information they would find
> it difficult to verify, it is necessary to protest or to readjust so
> many things.

I guess I worry about that wide audience, the imaginary beginner 
who stumbles upon some flame-throwing and goes away thinking 
this is theosophy. It is so important for the sincere student to make 
of himself an example of what he studies. But on the other hand, 
we are what we are, a motley collection indeed, and I include 
myself in that collection for sure. So we carry on, doing the best we 
can, and have faith that the law will provide the opportunities we 
deserve to be of some use.
> 
Thanks very much for the Chronological bibliography. It is a good 
resource.

Best wishes to you as always,
and by the way, I will be out of town and off list for 10 days or so, 
so if I don't respond to something, be patient, I'll be back,

Adelasie
>