Theos-Talk Archives (May 2003 Message tt00036)

Hello, I just wanted to say how much I'm enjoying Dallas' posts. The 
emails might be long but they're always a good read and I save them 
all for future reference. I get one in my mail box occasionally, 
which is fine by me. I did receive four different ones all together 
once, which took some time to copy, but mostly its just the one.

Simon

--- In theos-talk@yahoogroups.com, "Morten Nymann Olesen" <global-
theosophy@a...> wrote:
> 
> Hi Dallas and all you,
> 
> My views:
> I think it is worth mentioning this.
> I got 3 large similars emails. One of them is presented in the 
below. - And
> ALL of them posted by you Dallas (at least with your name on them).
> I don't know if you are aware of it.
> But your emails are very long. And to post them 3 times which often 
has
> happened
> in the past months - is according to at least one initiate a waste 
of time
> and energy on the parties involved here at Theos-Talk. Who the 
initiate is -
> is not important. But it is important if the idea rings true 
somewhere.
> 
> I would suggest, that you followed another spiritual policy on a 
level
> containing
> at least some higher quality than this.
> 
> One email at the time would be worth considering .
> Fewer words and more quality in each email could be considered.
> Considered could also be: More than one email would do perfectly - 
but they
> will have to be different from each other.
> 
> 
> Well this was just some views.
> Feel free to comment or do your best...
> 
> 
> from
> M. Suiflight with with letters running in a loop...
> 
> 
> ----- Original Message ----- 
> From: "Dallas TenBroeck" <dalval14@e...>
> To: "Dallas TenBroeck" <dalval14@e...>
> Sent: Monday, May 05, 2003 10:48 AM
> Subject: Theos-World RE: [bn-study] MEDITATION esoteric/exoteric,
> 
> 
> 
> 
> Subject: [bn-study] MEDITATION esoteric/exoteric,
> 
> Sunday, May 04, 2003
> 
> Dear Friends:
> 
> 
> I have asked myself what lies below the words and expressions
> used. and have also looked in H P B's writings for further
> definitions.
> 
> Here are some notes that seemed important to me:
> 
> Best wishes,
> 
> Dallas
> 
> ==================
> 
> TOOLS OF MEDITATION
> 
> 
> WILL ... "But the Adept has no need of any such extraneous
> apparatus [ ceremonial magic, employed in antiquity ]--the simple
> exertion of his will-power is all-sufficient...the exercise of
> such will-power is the highest form of prayer and its
> instantane­ous response. To desire is to realize in proportion
> to the intensity of the aspiration; and that, in its turn, is
> measured by inward purity." Is II 592
> 
> 
> "WILL is the exclusive possession of man on this our plane of
> consciousness. It divides him from the brute in whom
> instinc­tive desire only is active. Desire in its widest
> application, is the one creative force in the Universe. In this
> sense it is indistinguishable from Will; but we men never know
> desire under this form while we remain only men. Therefore Will
> and Desire are here considered as opposed...Will is the offspring
> of the Divine, the God in man. Desire, the motive power of the
> animal life.
> 
> Most men live in and by desire, mistaking it for will. He who
> would achieve, must separate will from desire; make Will the
> ruler--for desire is unstable, ever changing. Will is steady and
> constant."
> 
> Both will and desire are absolute creators, forming the man
> himself and his surroundings. But, will creates
> intelligently--desire, blindly and unconsciously. The man,
> therefore, makes himself in the likeness of his desires, unless
> he creates himself (anew) in the likeness of the Divine, through
> his Will, the "child of Light."
> [ see "The Elixir of Life" 5 Yrs of Thy. p.
> 1... ]
> 
> 
> "Man's task is two-fold: to awaken Will, to strengthen it by
> use, and conquest (of the desires); to make it absolute ruler
> within his body; and, parallel with this, to purify
> desire...Knowledge and Will are the tools for the accomplishment
> of this purification."
> "Will and Desire" HPB Lucif. I p.
> 96
> 
> 
> PURIFYING DESIRE: "When desire is for the purely abstract--when
> it has lost all trace or tinge of "self"--then it has become
> pure. The first step towards this purity is to kill out the
> desire for the things of matter, since these can only be enjoyed
> by the separated personality. The second is to cease from
> desir­ing for oneself even such abstractions as power, knowledge,
> love, happiness, or fame; for they are but selfishness after
> all.
> 
> Life itself teaches these lessons; for all such objects are
> found Dead Sea fruit in the moment of attainment. This much we
> learn from experience. Intuitive perception seizes on the
> posi­tive truth that satisfaction is attainable only in the
> infinite; the will makes that conviction an actual fact of
> consciousness, till at last all desire is centered on the
> Eternal."
> HPB--Lucifer Vol. I, p. 133
> 
> 
> 
> "SELF-CONSCIOUSNESS ... belongs to man and proceeds from the
> Self, the Higher Manas...whereas the psychic element (or
> Kama-Manas) is common to both animal and the human being...no
> physiol­ogist...will ever solve the mystery of the human mind, in
> its highest spiritual manifestations, or in its dual aspect of
> the psychic and the noetic (or the manasic)...unless he knows
> someth­ing of and is prepared to admit this dual element...to
> admit a lower (animal), and a higher (or divine) mind in
> man...the "personal" and the "impersonal" Egos."
> "Psychic and Noetic Action" HPB Art. II
> pp 9-10
> 
> 
> FREE CHOICE ... "...by "psychic" individuality we mean that
> self-determining power which enables man to override
> circumstanc­es...(or better) (13) call it the higher
> self-conscious Will..."Mind" is manas, or rather its lower
> reflection, which, whenever it disconnects itself, for the time
> being, with kama (desire, passion), becomes the guide of the
> highest mental facul­ties, and is the organ of the free-will in
> man physical."
> HPB Art II pp. 12-13
> 
> 
> SELF KNOWLEDGE:-- "The first necessity for obtaining
> self-knowledge is to become profoundly conscious of ignorance;
> to feel with every fiber of the heart that one is ceaselessly
> self-deceived.
> 
> The second requisite is the still deeper conviction that such
> knowledge--such intuitive and certain knowledge--can be obtained
> by effort.
> 
> The third, and most important is an indomitable determina­tion to
> obtain and face that knowledge.
> 
> Self-knowledge of this kind is unobtainable by what men usually
> call "self-analysis." It is not reached by reasoning or by any
> brain process; for it is the awakening to consciousness of the
> Divine nature of man.
> 
> To obtain this knowledge is a greater achievement than to command
> the elements of to know the future." HPB --
> Lucifer Vol. 1, p. 89
> 
> 
> 
> 
> RESULTS OF MEDITATION
> 
> 
> PROGRESS ... "All our progress is in the inner nature, and not in
> the physical where lives the brain...as the great Adepts live in
> the plane of our inner nature, it must follow that They might be
> actively helping every one of us...the greatest help will [come]
> from concentration upon the Higher Self (Atman) and aspiration
> towards the Higher Self. Also, if you will take some subject or
> sentence from the Bhagavad Gita and concentrate your mind upon
> that and meditate upon it, you will find much good result from
> it, and there is no danger in such concentration." [ WQJ also
> indicated here the danger of Hatha Yoga practices.]
> WQJ Letters, p. 115
> 
> 
> "PERFECTION...of body, or superhuman powers, are produced by
> birth, or by powerful herbs, or by incantations, penances, or
> mediations. [...the sole cause of permanent perfection is
> medita­tion performed in incarnations prior to that is which the
> perfec­tion appears...as meditation reaches within, it affects
> each incarnation...]"
> Patanjali, p. 62
> 
> 
> "We must discover what actions ought to be performed by us and do
> them for that reason, and not because of some result we expect to
> follow...By pursuing this practice true meditation is begun and
> will soon become permanent. For, one who watches his thoughts
> and acts so as to perform those that ought to be done, will
> acquire a concentration in time which will increase the power of
> real meditation. It is not meditation to stare at a spot on the
> wall for a fixed period, or to remain for another space of time
> in a perfectly vacuous mental state which soon runs into sleep.
> All those things are merely forms which in the end will do no
> lasting good. But many students have run after these follies,
> ignoring the true way. The truth is, that the right method is
> not easy; it requires thought and mental effort, with
> persistency and faith...all [will] depend on self-mastery."
> Gita Notes 128-9
> 
> 
> "All true impressions come from within--from the highest
> Principle in us, Atma, or the Divinity which is one and the same
> in all. If there is nothing in the brain but impressions from
> the lower principles of our being, nothing to connect the Thinker
> with higher planes, he can but waver between these lower states.
> If thought is to rise further, it must me thought without a
> brain. Nature works by orderly processes to which we give the
> name of law. In the individual it is called the Will. By an act
> of the will all ordinary mental processes may be stopped; then
> the habitual center of mental action may be transcended and the
> ascent to the next plane made, without losing the power to
> perceive on this. In all such attempts we must keep the
> Fundamentals in view--in mind. The Spirit in man, the Perceiver,
> is "untouched by troubles, works, fruits of works, or desires."
> It seems to me that the clearest comprehension, if not
> under­standing, of all this comes from dwelling on the idea of
> the Perceiver as looking into one or another of his "sheaths" and
> finding there the record of the actions in any or all of them.
> 
> Everything depends on what one has in mind--his fundamental
> conceptions of Deity, Nature, and Man, when considering or
> at­tempting to practice "concentration." The general idea on
> this as on other subjects and objects is purely personal. There
> is no self-examination of motives, no altruism, no effort to
> carry out in daily life the assumed object of fitting one's self
> to be the better able to help and teach others, no observation of
> the evil effects of rushing in for "psychic development." H.P.B.
> says, "One has to have an unshakable faith in the Deity within,
> an unlimited belief in his own power to learn; otherwise he is
> bound to fall into delusion and irresponsible mediumship." Here
> is the signpost of warning against all attempts to develop
> psy­chically before one has learned to master and guide the
> lower, personal self...Dwelling on the Fundamentals and the
> endeavor to help others is the true concentration. Mr. Judge
> wrote: "Thus the Will is freed from the domination of desire and
> at last subdues the mind itself."
> Friendly Philosopher, p. 400-1
> 
> 
> "...a surer sense of truth than any manner of reasoning. This is
> the action of Buddhi--direct cognition--the goal to which all
> right philosophy and life leads. In our sincere efforts we at
> times may have flashes from that seat of consciousness. The
> great result is to have the continuous co-operation of Manas and
> Buddhi--higher mind and spiritual knowledge; to work as the
> god-man, perfect in all his parts, instead of the present
> sectional operation which obtains...The Doctrine of the Eye is
> that of the brain consciousness, composed largely of external
> impressions. The Doctrine of the Heart is the spiritual
> consciousness of the Ego--not perceived by the brain
> consciousness until right thought, and right action which sooner
> or later follows it, attune certain centers in the brain in
> accord with spiritual vibration...You have much of the
> intellectual side; there should be as much of the devotional;
> for what is desirable is the awakening of the spiritual
> consciousness, the intuition--Buddhi-- and this cannot be done
> unless the thoughts are turned that way with power and purpose.
> 
> You may, if you will, set apart a certain half-hour, just before
> retiring and after arising--as soon as possible after--and before
> eating. Concentrate the mind upon the Masters as ideals and
> facts--living, active, beneficent Beings, working in and on the
> plane of causes. Meditate upon this exclusively, and try to
> reach up to Them in thought. If you find the mind has strayed,
> bring it back again to the subject of meditation. The mind will
> stray more or less, at first, and perhaps for a long time to
> come, but do not be discouraged at the apparent results if
> unsat­isfactory to your mind. The real results may not at once
> be apparent, but the work is not lost...
> 
> Never mind the past, for you are at the entrance of a new world
> to you as persons...Do not try to open conscious communica­tion
> with beings on other planes. It is not the time and danger lies
> that way, because the power of creating one's own images, and
> because of the power and disposition of the dark forces to
> simulate beings of Light, and render futile your efforts to reach
> the goal. When the materials are ready the Architect will
> ap­pear, but seek him not; seek only to be ready. Do the best
> you can from day to day, fearing nothing, doubting nothing,
> putting your whole trust in the Great Law, and all will be well.
> With the right attitude knowledge will come." R C --
> F P 13-4
> 
> 
> 
> 
> 
> The "Heart Doctrine"
> 
> 
> "The Doctrine of the Heart is the spiritual
> consciousness of the Ego--not perceived by the brain
> consciousness until right thought, and right action...attune
> certain centers in the brain in accord with the spiritual
> vibration...read the Voice of the Silence...what is desirable is
> the awakening of the spiritual consciousness, the
> intuition--Buddhi--and this cannot be done unless the thoughts
> are turned that way with power and purpose..." R. C. -
> Friendly Philosopher, pp 13-14
> 
> 
> 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.
> 
> 
> "The anchorite who shutteth his placid soul away from all sense
> of touch, with gaze fixed between his eye brows; who maketh the
> breath to pass through both his nostrils with evenness alike in
> inspiration and expiration, whose senses and organs together with
> his heart and understanding are under control, and who hath set
> his heart upon liberation and is ever free from desires and anger
> is emancipated from birth and death even in this life. Knowing
> that I, the great Lord of all worlds, am the enjoyer of all
> sacrifices and penances and the friend of all creatures, he shall
> obtain me and be blessed." Gita. p. 42-3
> 
> "Whosoever shall meditate upon the All-Wise which is without
> beginning, the Supreme Ruler, the smallest of the small, the
> Supporter of all, whose form is incomprehensible, bright as the
> sun beyond the darkness; with mind undeviating, united to
> devo­tion, and by the power of meditation concentrated at the
> hour of death...attains to that Supreme Divine Spirit."
> Gita p. 59
> 
> 
> "Some men, by meditation, using contemplation upon the Self,
> behold the spirit within..." Gita, p. 97
> 
> 
> "I will now tell thee what is the object of wisdom, from knowing
> which a man enjoys immortality; it is that which has no
> beginning, even the supreme Brahma, and of which it cannot be
> said that it is either Being or Non-Being...it is immanent in the
> world...unattached, yet supporting all; without qualities, yet
> the witness of them all...the light of all lights...wisdom
> it­self, the object of wisdom, and what which is to be obtained
> by wisdom; in the hearts of all it ever presideth."
> Gita, p. 95
> 
> 
> "...the direction to perform actions and yet renounce their
> performance...the real actor is the mind, that acts...are the
> thoughts themselves...Duty, and the final imperative--the "what
> ought I to do"--comes in here and becomes a part of the process.
> (discrimination to be applied)...true meditation is (thus) begun
> and will soon become permanent...[will acquire] a concentration
> in time which will increase the real power of meditation. It is
> not meditation to stare at a spot on the wall for a fixed period,
> or to remain for another space of time in a perfectly vacuous
> mental state which soon runs into sleep...many students have run
> after these follies, ignoring the true way. The truth is, that
> the right method is not easy; it requires thought and mental
> effort, with persistence and faith...It will all depend on
> self-mastery. The self below will continually drag down the man
> who is not self-conquered...on the other side, the self is near
> to divinity, and when conquered it becomes the friend and helper
> of the conqueror...Every effort we make in (intentness upon the
> Supreme Spirit)...will be preserved in the inner nature and
> cannot be lost at death. It is a spiritual gain..." Gita
> Notes, pp 127-130
> 
> 
> "...[the acquisition of] spiritual discernment by means of which
> the Supreme Spirit can be discerned in all things...this sort of
> knowledge leaves nothing else to be known, but...to attain it the
> heart--that is every part of nature--must be fixed on the Spirit,
> meditation has to be constant, and the Spirit made the refuge or
> abiding-place." Gita Notes, p. 132
> 
> 
> "To meditate on the Higher Self is difficult. Seek then the
> bridge--the Masters...the Great Workers who are behind us. They
> are behind us, to my personal knowledge...[and] behind all
> sincere workers. I know that their desire is that each should
> listen to the voice of his inner self and not depend too much on
> outside people...By a dependence of that kind you become at last
> thoroughly independent, and then the unseen helpers are able to
> help all the more." WQJ LET. 112
> 
> 
> "Outside a certain highly spiritual and elevated state of mind,
> during which Man is at one with the Universal Mind--he can get
> nought on earth but relative truth, or truths, from whatsoev­er
> philosophy or religion." HPB Art I p. 10
> 
> 
> DESIGNATIONS GIVEN TO SOME ADEPTS
> 
> 
> YOGI "... A state, when reached, makes the practitioner thereof
> absolute master of his six "principles," he now being merged in
> the Seventh. It gives him full control, owing to his knowledge
> of Self and Self, over his bodily, intellectual and mental
> states, which, unable any longer to interfere with, or act upon,
> his Higher Ego, leave it free to exist in its original, pure, and
> divine state." Glos. 381
> 
> 
> "Yogis are those who strive for union with the Higher Self. All
> do not succeed in any one life, so some are subject to
> re­birth...Man binds himself or frees himself by reason of his
> spiritual power--and his connection with every department and
> division of great Nature. [Gita, p. 62]...The "highest place" is
> sometimes called "All-knowingness," the perfection of knowledge,
> the possession of which confers power of action upon any or all
> departments of manifested Nature. To reach this "highest-place"
> the highest motive must prevail in all thought and action,
> per­haps through many lives..." G. N. p. 151-2
> 
> 
> YOGA ... "Attributed to Yajnavalkiya and to Patanjali ... "The
> practice of meditation as a means of leading to spiritual
> illumination. Psycho-spiritual powers are obtained thereby, and
> induced ecstatic states lead to the clear and correct perception
> of the eternal truths in both the visible and invisible
> universe." Glos 381
> 
> 
> Sannyasi ..."An ascetic who has reached the highest mystic
> knowledge; whose mind is fixed upon the supreme truth, and who
> has renounced everything terrestrial and worldly."
> Glos p. 290
> 
> 
> INITIATION ... "The whole individuality [Personality] is centered
> in the three middle [ or third (Manas), forth (Kama ), and fifth
> ( Astral Body) ] principles. During earthly life it is all in
> the fourth (Kama-Manas), the center of energy,
> volition--will...the individuality survives...to run its
> seven-fold and upward course [it] has to assimilate to itself the
> eternal-life power residing in the seventh ( Atma ), and then
> blend the three (4th, 5th, and 7th) into one--the 6th ( Buddhi ).
> Those who succeed in doing so become Buddhas, Dhyan Chohans,
> etc...The chief object of our struggle and initiations is to
> achieve this union while yet on this earth."
> M. Letters, p. 77-8
> 
> 
> "The Occult Science is not one in which secrets can be
> communicated of a sudden...[there is a waiting period] till the
> neophyte attains to the condition necessary for that degree of
> illumination to which, and for which, he is entitled and fitted,
> most if not all of the Secrets are incommunicable. The
> receptiv­ity must be equal to the desire to instruct. The
> illumination must come from within...Fasting, mediation, chastity
> of thought word and deed; silence for certain periods to enable
> nature herself to speak to him who comes to her for information;
> gov­ernment of the animal passions and impulses; utter
> unselfishness of intention, the use of certain incense and
> fumigations for physiological purposes, have been published as
> the means since the days of Plato and Iamblichus in the
> West...How these must be complied with to suit each individual
> temperament is of course a matter for his own experiments and the
> watchful care of his tutor or Guru...part of his course of
> discipline, and his Guru or initiator can but assist him with his
> experience and will power but can do no more until the last and
> supreme initiation."
> M. Letters, p. 282-3
> 
> 
> 
> "PRINCIPLES" IN MAN INVOLVED IN MEDITATION
> 
> 
> "ATMA...THE HIGHER SELF ... "The inseparable ray of the Universal
> and One Self. It is the God above, more than within, us. Happy
> the man who succeeds is saturating his inner Ego with it !"
> Key, 175
> 
> 
> "HIGHER SELF ... IS ATMA...it can never be objective under any
> circumstances, even to the highest spiritual perceptions. For
> Atman or the "Higher Self" is really Brahma, the Absolute, and
> indistinguishable from it. In hours of Samadhi, the higher
> spiritual consciousness of the Initiate is entirely absorbed in
> the One essence, which is Atman, and therefore, being one with
> the whole, there can be nothing objective for it. Self...this
> term ought to be applied solely to the One Universal Self...
> Manas, the "causal body," we may call it when connecting it with
> the Buddhic radiance--the "Higher Ego"...a child does not acquire
> its sixth principle--or become morally responsible capable of
> generating Karma--until seven years old..." Key p.
> 171-2
> 
> 
> "... SPIRITUAL SOUL OR BUDDHI, in close union with Manas, the
> mind-principle, without which it is no Ego at all, but only the
> Atmic Vehicle. (passive agent)..."Buddhi becomes conscious by the
> accretions it gets from Manas after every new incarnation an
> death of man." (SD I 244) [see HPB Art. III, 265 ]
> Key p. 176
> 
> 
> "BUDDHI...The faculty of cognizing the channel through which
> divine knowledge reaches the Ego, the discernment of good and
> evil, "divine consciousness," "Spiritual Soul," the vehicle of
> Atma." SD I xix
> [see also SD I 17 119, 244, 570, 453; Key 175-6]
> 
> 
> "AVALOKITESVARA..."When Buddhi absorbs our Egotism (destroys it)
> with all its Vikharas [qualities, or attractions-TM 11-p. 23],
> Avalokitesvara [SD I-108, II-178, Glos. 44, ML 90] becomes
> manifested to us, and Nirvana, or Mukti is reached...freedom from
> the trammels of Maya or illusion." SD I xix
> [see SD I xxi, 7, 132 II 615 Glos 211, 218, 232; ]
> 
> 
> "MANAS...THE INNER OR HIGHER "EGO" ... The "Fifth Principle,
> so-called, independently of Buddhi. The Mind-Principle is only
> the Spiritual Ego when merged into and one with Buddhi,--no
> materialist being supposed to have in him such an Ego, however
> great his intellectual capacities. It is the permanent
> Individu­ality or the "Reincarnating Ego." ("The human Ego is
> neither Atman nor Buddhi, but the higher Manas...Karana Sarira
> (the "causal body") on the plane of the Sutratma (thread soul),
> which is the golden thread on which, like beads, the various
> personali­ties of the Ego are strung." (SD II 79)
> 
> 
> "Esoteric philosophy teaches the existence of two Egos in man,
> the mortal or personal, and the Higher, the Divine and the
> Impersonal." (Glos. p. 111; S D II 167] ...
> 
> 
> ("HIGHER EGO"...it is the higher Manas illuminated by Bud­dhi,
> [Taijasi] the principle of self-consciousness, the "I-am-I"...the
> Karana Sarira, the immortal man which passes from one incarnation
> to another." ( see Trans. p. 63) Key p.
> 176
> 
> 
> "LOWER MANAS OR KAMA MANAS ... the Lower or Personal "Ego":--
> "the physical man in conjunction with his lower Self
> (Kama-Manas), i.e., animal instincts, passions, desires, etc. It
> is called the "false personality," and consists of the Lower
> Manas combined with the Kama Rupa, and operating through the
> Physical body and its phantom, or "double." [Astral body].
> Key, p. 176
> 
> 
> "The ASTRAL PRINCIPLE, OR MIND...[LOWER MANAS] is the sen­tient
> soul, inseparable from our physical brain, which it holds in
> subjection, and is in its turn equally trammeled by it. This is
> the ego, the intellectual life-principle of man, his conscious
> entity. While it is yet within the material body, the clearness
> and correctness of its spiritual vision depend on its more or
> less intimate relation with its higher Principle. When this
> relation is such as to allow the most ethereal portions of the
> soul-essence to act independently of its grosser particles and of
> the brain, it can unerringly, comprehend what it sees; then
> only, it is the pure, rational, supersentient soul. This state
> is known as...Samadhi...it is the highest condition of
> spiritual­ity possible to man on earth."
> [ see further for a description of the Dharana state, Is II 591 ]
> Is II 590-1
> 
> 
> "...[our] axioms of logic can be applied to the lower Manas only,
> and it is from the perceptions of Kama Manas alone that [one]
> argues. Occultism teaches only that which it derives from the
> cognition of the Higher Ego [Higher Manas] or [Buddhi
> Manas]...the first and only form of the prima materia our
> brain-consciousness can cognize, is a circle.
> 
> Train your thought first of all to a thorough acquaintance with a
> limited circle, and expand it gradually. You will soon come to a
> point when without its ceasing to be a circle in thought it yet
> becomes infinite and limitless even to the inner perceptions. It
> is this circle which is called Brahma, the germ, atom, or anu; a
> latent atom embracing infinitude and boundless Eternity during
> Pralaya, an active one during the life-cycles; but one which has
> neither circumference nor plane, only limitless expansion...a
> Circle is the first geometrical figure in the subjective world,
> and it becomes a Triangle in the objective..."
> Transactions p. 126-7
> 
> 
> 
> PERCEPTION -- CONSCIOUSNESS -- INTELLIGENCE
> 
> 
> PERCEIVER ... "There is only one Perceiver; the sights are
> modified by the channels through which the Perceiver looks...The
> power of seeing is the Soul; the power of the Soul goes into the
> seeing, hence what It "sees" are to it real, because seen; as
> sights, each is a reality; but the nature of the Soul is
> differ­ent from any and all "sights." The nature of the Soul is
> unmodi­fiable, and this must be grasped...The Mind as at present
> consti­tuted is attracted or repelled by externalities, and the
> power of the Soul flows in the direction of concentration, be
> that long or short. Trough the Mind, the Soul determines bad,
> good, better, best, on this or any plane. Mind has to be
> adjusted by knowledge of essential nature, of causes, and by
> analogies and correspon­dences...There is just "Consciousness"
> and its "states," which are conditioned consciousness. We
> speculate on conditions; we cannot [speculate] on Consciousness
> itself, for we are that."
> F.P. p. 50
> 
> 
> ONE CONSCIOUSNESS ... "We have thus to carry on the culture of
> the soul by regular stages, never neglecting one part at the
> expense of another...The meaning here is that he is to rely upon
> the One Consciousness which as differentiated in a man, is his
> Higher Self. By means of this higher self [Atman] he is to
> strengthen the lower [Kama-Manas], or that which he is accustomed
> to call "myself [ the embodied brain-mind ]." ."Our
> consciousness is one and not many, nor differentfrom other
> consciousnesses.
> 
> It is not waking consciousness or sleeping consciousness, or any
> other but consciousness itself...the one consciousness of each
> person is the Witness or Spectator of the actions and experiences
> of every state we are in or pass through. It therefore follows
> that the waking condition of the mind is not separate
> consciousness.
> 
> "The one consciousness pierces up and down through all the states
> or planes of Being, and serves to uphold the memory--whether
> complete or incomplete--of each state's experi­ences...
> 
> .To take the first step raises the possibility of success...The
> first step is giving up bad associations and get­ting a longing
> for knowledge of God; the second is joining good company,
> listening to their teachings and practicing them; the third is
> strengthening the first two attainments, having faith and
> continuing in it. Whoever dies thus, lays the sure founda­tion
> for ascent to adeptship or salvation."
> Gita Notes, pp. 98-100
> 
> 
> SYMPATHY ... "...[is] universal, which exists between all things
> in nature (Paracelsus)...Every created being possesses his own
> celestial power and is closely allied with "heaven."...[this]
> secret magnetic property enables one person to affect
> another...the greater potency of the will in the state of
> ecsta­sy...the imperial will of man."
> Isis I, p. 170
> 
> 
> ====================
> 
> 
> 
> 
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> 
> 
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