Theos-Talk Archives (April 2003 Message tt00083)

Thursday, April 17, 2003

Re: Glamour and Self-delusion



An inquiry into some definitions on “Glamour and “Self-Delusion”
was received.

Here are a few thoughts on these and their contrast:
Enlightenment -- into TRUTH.

I hope this may prove of use.

Best wishes,

Dallas

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GLAMOUR -- DELUSION --

vs. ENLIGHTENMENT


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1 Key words and related Ideas:

Illusion, Imagination , Hallucination, Maya
(Illusion), Clairvoyance, Hypnotism, Mesmerism,
Consciousness, Unconsciousness, Intelligence, Instinct,
Intuition, Sleep, Dreams, Visions, Trance, Memory, Loss of
Memory, Evocation, Initiates and Initiation into Wisdom,
Astral Plane and World, Possession, Mediumship and Channeling,
Elementals and Elementaries, Kama-rupas in Kama-Loka,
Necromancy, Details vs. Essentials.


Glamour A term akin to fascination or hypnotism whereby
one or many persons can be made to see as physical events images
formed by the will of the magician in the Astral Light. It is a
faculty with which “magicians” (either White or Black) are
endowed. The audience falls under the sway of the will of the
operator and is made to see what they desire to project.
[see some examples: ISIS UNVEILED, Vol. I, pp. 457-8,
467-471]


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2 ENLIGHTENMENT and UNDERSTANDING


Could we not agree that glamour implies a memory that is not
able to distinguish truth and actuality from a blurred or
superimposed intrusion ? Whereas, by contrast, “enlightenment”
may mean many things, including an accurate memory? Possibly
each person might have their own way of describing or defining
these. But in Theosophy we find there is an ideal definition
which rests on the highest and most virtuous (lawful) "principle"
of perception in every human. Using the various tables
concerning our ‘Seven’ principles as given by H.P.B. in either
the KEY TO THEOSOPHY [91-2, 135-6, 175-6] or THE SECRET DOCTRINE
[S D I 151, II - 596], may we not look at our own human
constitution ?

As Theosophy depicts it, enlightenment is related to a state of
mind consciousness where one's average waking state intelligence
opens to a far wider, a more universal view and concept.
Is it not possible to say: "If there is not already something in
me that is compatible with a new experience, then I will not be
able to understand it. In other words, if there is Wisdom and
true Knowledge in us (even if latent) we have a basis from which
to understand such an event. But the we would start, perhaps, by
discovering who "We" are !

If such an incident (memory of a vision) thrusts itself on us,
then for anyone who receives it, there must be innately, an
ability (somewhere in our nature) to make sense of it. There are
certain "universals" -- like life, being, universality, wisdom,
good, evil, law, time, space, purpose, ... which touch us all
(even if at present we are still unable to probe them deeply) and
therefore, as we share in them and their experiences through some
part of our NATURE, inside us, but perhaps not yet fully realized
or analyzed. And, are we not to that extent companions and
friends, not only with our own Higher Nature, but with the higher
nature of all others?

To the Higher Man, the Real Ego, [Buddhi-Manas united to ATMA]
there are no barriers. It is the forms on this plane of our
Kama-Manasic living that establish separateness, differences and
opinions. If we seize those lower-manasic images as our basis
for life, then we do the limiting ourself. From those limits
ensue all the many kinds of confusion (Maya).

Greater depth of meaning is to be grasped. Perhaps such events
are "awakeners." But what are we to do?

Why do we not have it yet for our use? That is, if we, as 7-fold
beings (S.D. I 157-8) have associated with Manas (mind) the
principles of Buddhi (the wisdom of all past experience -- and of
past incarnations as recorded in the Akasa) and, ATMA -- or the
UNIVERSAL SPIRIT. Would not the answer lie in S.D. I 181 and
182. there H.P.B. shows us that there are 3 lines of evolution
intertwined.

1. Physical;
2. Intellectual, and
3. Spiritual.


The intellectual (mental powers) and also, its position, enable
it to serve as a link that is intermediate between Buddhi and
Kama ( or Wisdom and Passionate Folly) is the faculty.
Additionally, this Manasic faculty may, under Karma, open our
ordinary perception to Buddhi and ATMA (the "Parent" or MONAD).
These, as "presence," may seem to be a blinding light, a
sentence, or a noble figure that evokes awe in us, or an
enlightenment; by something which appears transcendent to
previous experience; and we may think to recognize in this an
intuition, or, the light of truth.

But as we may see it said in Theosophy, for this to happen, the
principle Kama, or desires and passions have to be (for the
moment) paralyzed or, when this ability becomes permanent: fully
mastered and made impotent.

Additionally, the self-constructing Mind in each of us, has to
practice and embody VIRTUE in all its decisions and as a way of
living. That is, as one might understand it: universality,
charity, compassion, learning, wisdom, harmlessness, and
brotherhood to all beings, to one's own lower nature, as well as
to mankind. ["Virtue" to a true student of Theosophy would be:
to live in one’s own "personality" according to the universal
laws of life.]

It is said that all true progress is self-chosen. Would not this
"enlightenment" serve as evidence that there are things in our
Nature (and elsewhere) which may be much more spiritual (and
true and lawful) than the ordinary morality, spasmodically
observed in our daily lives ?

Perfection (in our Earth-School) is said by Occultism to be
obtainable, and, achieved by self-induced and self-devised ways
and means. Each human (as a Monad, or Eternal Pilgrim) is
free-willed and chooses the rate and area of his studies and the
consequent improvement of the nature of his/her "personality.".
{If we examine our own personal progress, in retrospective
memory, we will probably find that our present physical and
psycho-mental (Lower Manasic) condition is the exact result of
all we have chosen so far.}

It seems that analogetically, each Earth has for the beings that
compose it, a certain fixed curriculum set by the great LAWS of
the Universe -- Karma. We have to learn all these, and so make
the Wisdom of the Universe and of the Universal SPIRIT (ATMA)
ours for every-day use. This curriculum is for humans, the
transformation of intellectual ratiocination into compassionate
and wise intuition.

And this is not a superficial appearance of sanctity, but a very
real heart-based conviction that we are only ONE OF MANY, and
that all living things (Jivas), are our immortal companions and
brothers in whatever stage or level of evolution they may be.
They are all Eternal Monads and are called the Eternal
Pilgrims -- just as we are. Obviously, our responsibilities are
very great. But, on survey of the field of life and of battle,
is this not a fair assessment? Do not the BHAGAVAD GITA and the
VOICE OF THE SILENCE speak of these things and give examples in
the human (Higher-Mind) development of a devotee-pupil ?

Some appear to express their first touch of the grand view of the
Universe, its orderliness, and composite of Beings as a great
light. They are able to view this when the event occurs, and
then, retrospectively with more or less accurate memory --
(mentally -- not with physical eyes, but rather with the 'eye' of
Buddhi-Manas -- in two ways: 1. as a separate observer, and,
simultaneously, 2. as one who is enveloped (and is also part
of) that vision of light.

In general observation such events may soon become only a memory
image of the occurrence as it was presented to our mind. And if
put in terms of the memory, using an analogy that will best
agree with our present understanding, an illusory and very
possibly distorted image may be created by the "embodied (lower)
mind.”

What conclusions may be drawn from this? Are we not now in our
waking condition with Kama-Manas active and dominating? We
"remember" an event of great and awesome importance. How are we
to review it? What significance can we derive from it? What
"message" is being sent to us ?

Some are upset by it, and shut it out, Others consider it without
too much understanding, and gradually the inspiration fades and
is lost. Still other begin to cover it with their fancy, and
forget the essence and the uniqueness of that vision splendid.
For others, still, they are almost paralyzed with a sense of
awe -- even fear. But this does not lead to wisdom. Those are
descriptions of psychic (Kamic) reactions. And any adoration, or
repulsion, in retrospect, do not give any definite identification
(explanation) of the event, nor any true satisfaction of
certainty, or any clue for us to use. Still others who have a
deep rooted desire to "save others," may use this as a basis to
start a new sect or religion -- and call it a "Revelation." As a
result some become "convinced," and others remain "unconvinced."

What is the actual gain in such cases? How are useful
explanations to be arrived at ? What effect should an
"Illumination" have on us, as embodied intelligences ? In my
esteem, if one is not able to explain (or understand) to one's
self clearly such a personal event, then it ought to be well
guarded and not exposed to the wonder or skepticism of others.

Theosophy gives us a basis from which to value all these events
and reactions. Most are from the psychic nature. Some are from
the Mind, be it the Higher or the Lower mind that then "takes
over." The Mind alone stands (when uninfluenced) clear of the
influence of any personal desire, passion, confusion, etc... The
independent Mind is likely to ask itself: "Why me?" "Why at
this time?" What now am I supposed to do ?" And for it, this
memory may well serve as a basis for meditative search and the
activation of Buddhi-Manas (in the course of that impersonal
search for wisdom) concerning the event. In any case, such a
vision would only occur under Karma. A further question arises:
"What Karmic precipitation brought this on? "What does it
signalize for me?" Am I that important? Do I deserve this? Is
it possibly a test of my discrimination?

In some cases, those who have had a similar experience believe
they were led to it by an "Initiator." But this does not
authorize the recipient to proclaim it. This (Initiation) may be
true, if deserved. But the true and ever-present Initiator is
our own Higher Self (ATMA) -- and how can it manifest to the
Lower Mind, except as something which has to be translated in
terms of superior excellence (perhaps an image that the Lower
Mind can understand at this stage) and reality, as only the
buddhi can see and transmit it to the manas ? Some imagine
that the Masters of Wisdom are anxious to illuminate them. I
have doubts that the Masters would help, unless the individual in
his present personality were not Karmically led to a great point
of decision and an opportunity for self-made progress. All such
things ought to be viewed as tests of our discrimination, our
discretion and our ability to progress in grasping the wisdom
that is universal and our birth-right.

[If one reads through the MAHATMA LETTERS, and studies them, one
is able to gain insight of these situations there.] No one need
pray to, or implore the "Masters" for such assistance. They know
when we are ready, and if necessary, they will always assist --
so they say. It is the inexperienced and the thoughtless who try
to force such issues, and thus prove their impatience and
unreadiness. This is not being cruel, but it is stating an
occult fact, which, as said, can be ascertained by independent
individual study.

It seems clear that no "vision" ever arrives entirely unbidden.
But to find out exactly why, and what to do with it, requires
patience, perseverance and a thorough study of universals. From
this last, one may acquire a deeper appreciation of the great
rules of LIFE (Karma) that operate incessantly, and assist all
beings (including ourselves), through their idealism to the
independent and self-chosen practice of strict and impartial
virtue. This is as I see it. I hope that others may have better
explanations and suggestions concerning your questions

The “intellectual” (mental powers) because of its position, is
enabled to serve as a link, intermediate between Buddhi and Kama
(or Wisdom, and Passionate Folly) is the faculty we need to
activate and use.

Best wishes,

Dallas

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3 SOME USEFUL DEFINITIONS



Glamour A term akin to fascination or hypnotism whereby
one or many persons can be made to see as physical events images
formed by the will of the magician in the Astral Light. It is a
faculty with which certain “magicians” (either White or Black)
are endowed. The audience falls under the sway of the will of
the operator and is made to see what the desires to project.
DTB

Hallucination. A state produced sometimes by
physiological disorders, sometimes by mediumship, and at others
by drunkenness. But the cause that produces the visions has to be
sought deeper than physiology.

All such visions, especially when produced through mediumship,
are preceded by a relaxation of the nervous system, in variably
generating an abnormal magnetic condition which attracts to the
sufferer waves of astral light. It is the latter that furnishes
the various hallucinations.

These, however, are not always what physicians would make them,
empty, and unreal dreams. No one can see that which does not
exist—i.e., which is not impressed—in or on the astral waves. A
Seer may, however, perceive objects and scenes (whether past,
present, or future) which have no relation whatever to himself,
and also perceive several things entirely disconnected with each
other at one and the same time, thus producing the most grotesque
and absurd combinations.

Both drunkard and Seer, medium and Adept, see their respective
visions in the Astral Light; but while the drunkard, the madman,
and the untrained medium, or one suffering from brain-fever, see,
because they cannot help it, and evoke the jumbled visions
unconsciously to themselves, the Adept and the trained Seer have
the choice and the control of such visions. They know where to
fix their gaze, how to steady the scenes they want to observe,
and how to see beyond the upper outward layers of the Astral
Light.

With the former such glimpses into the waves are hallucinations:
with the latter they become the faithful reproduction of what
actually has been, is, or will be, taking place. The glimpses at
random caught by the medium, and his flickering visions in the
deceptive light, are transformed under the guiding will of the
Adept and Seer into steady pictures, the truthful representations
of that which he wills to come within the focus of his
perception.” Glos 133-4


Image. Occultism permits no other image than that of the
living image of divine man (the symbol of Humanity) on earth. The
Kabbala teaches that this divine Image, the copy of the sublime
and holy upper Image (the Elohim) has now changed into another
similitude, owing to the development of men’s sinful nature. It
is only the upper divine Image (the Ego) which is the same; the
lower (personality) has changed, and man, now fearing the wild
beasts, has grown to bear on his face the similitude of many of
them. (Zohar I. fol. 71a.)
In the early period of Egypt there were no images; but later, as
Lenormand says, “In the sanctuaries of Egypt they divided the
properties of nature and consequently of Divinity (the Elohim, or
the Egos), into seven abstract qualities, characterised each by
an emblem, which are matter, cohesion, fluxion, coagulation,
accumulation, station and division.” These were all attributes
symbolized in various images.” Glos p. 153

Imagination. In Occultism this is not to be confused with
fancy, as it is one of the plastic powers of the higher Soul, and
is the memory of the preceding incarnations, which, however
disfigured by the lower Manas, yet rests always on a ground of
truth.” Glos p. 153

Mâyâ (Sk.). Illusion ; the cosmic power which renders
phenomenal existence and the perceptions thereof possible. In
Hindu philosophy that alone which is changeless and eternal is
called reality ; all that which is subject to change through
decay and differentiation and which has therefore a beginning and
an end is regarded as mâyâ—illusion.” Glos p. 211

Mahâ Mâyâ (Sk.). The great illusion of manifestation. This
universe, and all in it in their mutual relation, is called the
great Illusion or Mahâmâyâ ….” Glos p. 200

Manticism, or Mantic Frenzy. During this state was developed
the gift of prophecy. The two words are nearly synonymous. One
was as honoured as the other. Pythagoras and Plato held it in
high esteem, and Socrates advised his disciples to study
Manticism.
The Church Fathers, who condemned so severely the mantic frenzy
in Pagan priests and Pythiæ, were not above applying it to their
own uses.
The Montanists, who took their name from Montanus, a bishop of
Phrygia, who was considered divinely inspired, contended with the
mavnteiz (manteis) or prophets. “Tertullian, Augustine, and the
martyrs of Carthage, were of the number”, says the author of
Prophecy, Ancient and Modern. “The Montanists seem to have
resembled the Bacchantes in the wild enthusiasm that
characterized their orgies,” he adds.

There is a diversity of opinion as to the origin of the word
Manticism. There was the famous Mantis the Seer, in the days of
Melampus and Prœtus King of Argos; and there was Manto, the
daughter of the prophet of Thebes, herself a prophetess. Cicero
describes prophecy and mantic frenzy, by saying, that “in the
inner recesses of the mind is divine prophecy hidden and
confined, a divine impulse, which when it burns more vividly is
called furor”, frenzy. (Isis Unveiled.)” Glos p. 205

Psychism, from the Greek psyche. A term now used to denote very
loosely every kind of mental phenomena, e.g., mediumship, and the
higher sensitiveness, hypnotic receptivity, and inspired
prophecy, simple clairvoyance in the astral light, and real
divine seership; in short, the word covers every phase and
manifestation of the powers and potencies of the human and the
divine Souls.” Glos p. 263-4

Sudda Satwa (Sk.). A substance not subject to the qualities of
matter; a luminiferous and (to us) invisible substance, of which
the bodies of the Gods and highest Dhyânis are formed.
Philosophically, Suddha Satwa is a conscious state of spiritual
Ego-ship rather than any essence.” Glos p.
311




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