Theos-Talk Archives (December 2002 Message tt00108)

Dec 31 2002

Dear Friends :

Greetings for 2003.



About the "Inner Master" ?

As I read Theosophy, it seems to me that in the list of 7 Principles
in Man are two suggestive of this:

ATMA ( ray from the UNIVERSAL ONE SPIRIT ) also named THE HIGHER SELF

and

BUDDHI the pure Primordial Substance of the material "vehicle" (
SUDDHA SATTVA ) which is also described as the accumulated wisdom of
experience, as we, the ETERNAL PILGRIMS, wend our way though the many
incarnations and experiences of living we have had, and have kept a
memory of.

What else are our "characters," our "genius," and our "capacities" or,
the lack of them ? Are they not evidence to our past ? We have been
'making ourselves' for aeons . We are now what we have done. Where
do we go from here ?

And they (these 'principles,' are interior to us, said to be capable
of contact in the "deep sleep" period we experience every night. [
see TRANSACTIONS OF THE BLAVATSKY LODGE H P B pp. 66 - 78 U L T Edn.
BLAVATSKY: Collected Works (TPH) Vol. 10, pp 252 - 66 ]

It seems by this way of speaking that the "outer man" (filled with his
'Head-learning," has to be quieted so that his higher aspect may go
'within' and there confabulate for a while with the HIGHER SELF that
he is in reality, as a divine MONAD -- THERE IS "soul wisdom," and,
the "doctrine of the Heart." Then, returning to the man of physical
matter the form is awakened to resume its work on this our "waking"
plane.

I found Mr. W Q Judge writing in his LETTERS THAT HAVE HELPED ME

"To meditate on the Higher Self is difficult, seek then the bridge,
the Masters." p 112

"The image of the Master is the best protection against lower
influences; think of the Master as a living man within you." p. 164

"...Masters? They are ATMAN, and therefore the very law of Karma
itself. They are in everything in life, and in every phase of our
changing days and years." p. 68

"Think, think, think, on the truth that you are not body, brain, or
astral man, but that you are THAT, and THAT is the Supreme Soul." p
116

"Those who can to any extent assimilate the Master, to that extent
they are the representatives of that Master, and have the help of the
Lodge in its work." p. 113

"It is not high learning that is needed, but solely devotion to
humanity, faith in Masters, in the Higher Self." p. 97

"...Masters are watching us all, and, without fail, when we come to
the right point and really deserve, They manifest to us..."	p. 68

"The Leaders of the world are always trying to help us. May we pass
the clouds and see Them ever." p. 17

"...as the Great Adepts live in the plane of our inner nature, it must
therefore follow that They might be actively helping every one of
us..." p. 115

All the best for 2003 to all

Dallas

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PS

Here is a valuable article by Mr. Judge on the 3 planes of human life:

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


From: [PATH Aug. 1888 ( W.Q.J. Articles I 294 )]



THE THREE PLANES OF HUMAN LIFE

JAGRATA, SWAPNA, SUSHUPTI:

WAKING, DREAMING, DREAMLESS SLEEP

I SPEAK of ordinary men. The Adept, the Master, the Yogi, the Mahatma,
the Buddha, each lives in more than three states while incarnated upon
this world, and they are fully conscious of them all, while the
ordinary man is only conscious of the first - the waking-life, as the
word conscious is now understood.[NL][NL]Every theosophist who is in
earnest ought to know the importance of these three states, and
especially how essential it is that one should not lose in Swapna the
memory of experiences in Sushupti, nor in Jagrata those of Swapna, and
vice versa.[PARA][PARA][PARA][PARA][PARA]Jagrata, our waking state, is
the one in which we must be regenerated; where we must come to a full
consciousness of the Self within, for in no other is salvation
possible.[PARA][PARA]When a man dies he goes either to the Supreme
Condition from which no return against his will is possible, or to the
other states - heaven, hell, avitchi, devachan, what not - from which
return to incarnation is inevitable. But he cannot go to the Supreme
State unless he has perfected and regenerated himself; unless the
wonderful and shining heights on which the Masters stand have been
reached while he is in a body. This consummation, so devoutly desired,
cannot be secured unless at some period in his evolution the being
takes the steps that lead to the final attainment. These steps can and
must be taken. In the very first is contained the possibility of the
last, for causes once put in motion eternally produce their natural
results.[NL][NL]Among those steps are an acquaintance with and
understanding of the three states first spoken of.[NL][NL]Jagrata acts
on Swapna, producing dreams and suggestions, and either disturbs the
instructions that come down from the higher state or aids the person
through waking calmness and concentration which tend to lessen the
distortions of the mental experiences of dream life. Swapna again in
its turn acts on the waking state (Jagrata) by the good or bad
suggestions made to him in dreams. All experience and all religions
are full of proofs of this. In the fabled Garden of Eden the wily
serpent whispered in the ear of the sleeping mortal to the end that
when awake he should violate the command. In Job it is said that God
instructeth man in sleep, in dreams, and in visions of the night. And
the common introspective and dream life of the most ordinary people
needs no proof. Many cases are within my knowledge where the man was
led to commit acts against which his better nature rebelled, the
suggestion for the act coming to him in dream. It was because the
unholy state of his waking thoughts infected his dreams, and laid him
open to evil influences. By natural action and reaction he poisoned
both Jagrata and Swapna.[NL][NL]It is therefore our duty to purify and
keep clear these two planes.[PARA][PARA]The third state common to all
is Sushupti, which has been translated "dreamless sleep." The
translation is inadequate, for, while it is dreamless, it is also a
state in which even criminals commune through the higher nature with
spiritual beings and enter into the spiritual plane. It is the great
spiritual reservoir by means of which the tremendous momentum toward
evil living is held in check. And because it is involuntary with them,
it is constantly salutary in its effect.[NL][NL]In order to understand
the subject better, it is well to consider a little in detail what
happens when one falls asleep, has dreams, and then enters Sushupti.
As his outer senses are dulled the brain begins to throw up images,
the reproductions of waking acts and thoughts, and soon he is asleep.
He has then entered a plane of experience which is as real as that
just quitted, only that it is of a different sort. We may roughly
divide this from the waking life by an imaginary partition on the one
side, and from Sushupti by another partition on the other. In this
region he wanders until he begins to rise beyond it into the higher.
There no disturbances come from the brain action, and the being is a
partaker to the extent his nature permits of the "banquet of the
gods." But he has to return to waking state, and he can get back by no
other road than the one he came upon, for, as Sushupti extends in
every direction and Swapna under it also in every direction, there is
no possibility of emerging at once from Sushupti into Jagrata. And
this is true even though on returning no memory of any dream is
retained.[PARA][PARA]Now the ordinary non-concentrated man, by reason
of the want of focus due to multitudinous and confused thought, has
put his Swapna field or state into confusion, and in passing through
it the useful and elevating experiences of Sushupti become mixed up
and distorted, not resulting in the benefit to him as a waking person
which is his right as well as his duty to have. Here again is seen the
lasting effect, either prejudicial or the opposite, of the conduct and
thoughts when awake.[NL][NL]So it appears, then, that what he should
try to accomplish is such a clearing up and vivification of Swapna
state as shall result in removing the confusion and distortion
existing there, in order that upon emerging into waking life he may
retain a wider and brighter memory of what occurred in Sushupti. This
is done by an increase of concentration upon high thoughts, upon noble
purposes, upon all that is best and most spiritual in him while awake.
The best result cannot be accomplished in a week or a year, perhaps
not in a life, but, once begun, it will lead to the perfection of
spiritual cultivation in some incarnation hereafter.[NL][NL]By this
course a centre of attraction is set up in him while awake, and to
that all his energies flow, so that it may be figured to ourselves as
a focus in the waking man. To this focal point-looking at it from that
plane - converge the rays from the whole waking man toward Swapna,
carrying him into dream - state with greater clearness. By reaction
this creates another focus in Swapna, through which he can emerge into
Sushupti in a collected condition. Returning he goes by means of these
points through Swapna, and there, the confusion being lessened, he
enters into his usual waking state the possessor, to some extent at
least, of the benefits and knowledge of Sushupti. The difference
between the man who is not concentrated and the one who is, consists
in this, that the first passes from one state to the other through the
imaginary partitions postulated above, just as sand does through a
sieve, while the concentrated man passes from one to the other
similarly to water through a pipe or the rays of the sun through a
lens. In the first case each stream of sand is a different experience,
a different set of confused and irregular thoughts, whereas the
collected man goes and returns the owner of regular and clear
experience.[NL][NL]These thoughts are not intended to be exhaustive,
but so far as they go it is believed they are correct. The subject is
one of enormous extent as well as great importance, and theosophists
are urged to purify, elevate, and concentrate the thoughts and acts of
their waking hours so that they shall not continually and aimlessly,
night after night and day succeeding day, go into and return from
these natural and wisely appointed states, no wiser, no better able to
help their fellow men. For by this way, as by the spider's small
thread, we may gain the free space of spiritual
life.[PARA][PARA]EUSEBIO URBAN[NL] [PARA]Path, August, 1888




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Sent: Tuesday, December 31, 2002 10:18 AM
To:
Subject: Re Inner Masters ...


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