Theos-Talk Archives (May 2003 Message tt00038)

Monday, May 05, 2003

Re: Meditation From what point of view?


Dear G C and Friends:


No I am certainly NOT the source, and there are many things I
know I am ignorant of, I have made it a point to keep notes and
copies of references as I study -- things that perhaps in the
future I could help others to review and retrace some of the
steps that helped to find out things, for themselves.

One of the great faults, that I think I perceive, is probably the
desire (hope) that others will be drawn to a “teacher.” This, as
I conceive it, is selfishness, pride and ambition working in us
(the pupil, disciple under instruction). It is not the highest
virtue. The “expectation of recompense or reward” is
self-limiting to the personality, and hence it is not “universal
and impersonal.”

Theosophy says that the best teacher is our Higher Self -- the
ATMA within. but that is of course the UNIVERSAL ATMA -- since it
cannot be fragmented. We only think (Lower mind -- Kama-manas --
thinks !) it is, (as a “Ray” or a “Flame”) because we are
limited to our own forms, and this selfishness though subtle
remains a limiting factor. The Buddhi-Manas can assist in this
with advice (as Sri Krishna does for Arjuna) but it cannot impose
or actually do the work. The adoption of ideas and the
performance of work is Arjuna’s part in this evolving world.
But, first, Arjuna (the higher aspect of the Lower embodied mind)
has to perceive the logic and the necessity for any such change
of attitude. The 18 chapters of the BHAGAVAD GITA are designed
to do this. Bur we have to pay the closest attention to what is
said (by Sri Krishna -- the Higher Self, ATMA -- and not let the
Lower Mind distract or cloud the meaning) and taught.

Theosophy says that the phrasing (description) of the idea has to
be transcended, even though our normal work is to be here where
everyone lives and struggles.

The greatest fault (and the BHAGAVAD GITA says this too) is to
try to outstrip our fellow and then “vanish” as an “assistant” of
NATURE from the scene of work. This sudden withdrawal is cruel
for the abandoned Monads and Skandhas if and when performed (I
mean withdrawal into Moksha or Nirvana). The asceticism
Theosophy demands and recommends, is of the Lower-MIND.

The true Yogi is not to be discovered as he walks at our elbows
in life doing quietly the best actions, thoughts and feelings
which any human can generate and use -- while remaining hidden
under a very “ordinary” exterior. He “hides” himself, and only
emerges when it is necessary to help his close friends and
associates --and Karma permits that to be done. (In the MAHATMA
LETTERS, and in the LETTERS of H P B to Mr. A P SINNETT we have
a umber of such events illustrated for us to see. The VOICE OF
THE SILENCE gives the Theory and offers several examples of the
right “Path” we can choose to follow.

There are no compulsions only advice. In this connection look at
what The SECRET DOCTRINE teaches concerning the TWO EGOS in every
human being. [S D II 167 -- and see also SECRET DOCTRINE I
225, 245, 573, 638-9; II 58, 176fn, 228, 246, 254-5,] This
is startling to some, but on consideration it is reasonable. WE
HAVE TO LOOK FOR THAT WITHIN OURSELVES. And, make sure it is so.

I would say that before any true [Buddhi-Manasic] meditation, the
steps PATANJALI outlines have to be understood, verified, and we
have to become practised in the kind of LOWER-MIND control and
discipline that only the higher Mind BUDDHI-MANAS can outline for
its FREE consideration, and use as a lower-self-improvement. In
other words the “virtues” (Paramitas, Rules, Observances 7, 10,
18, etc…) have to be shown to be logical and superior to the
selfish outlook that would turn them into vices, if used
selfishly.

This imposition is not regimentation, but merely consists in
identifying the applicable UNIVERSAL LAWS and RULES of a
consistent UNIVERSE (engaged in the education and improvement of
all its components), and, as a logical consequence, the practice
of brotherhood in all aspects of our living (of feeling, thought,
desire, action and words). The student, chela, is free at all
times to stop and change or terminate (for a long or a short
time) the period of instruction and practice by him. Ideally,
nothing should be undertaken until well grasped. But this is not
always possible and the trust reposed in the “teacher” may spur
the chela to adopt disciplines we sense (intuition, Buddhi-Mans
?) are true and harmless ultimately to himself, his personality
and the universe at large.

What are we to base this BROTHERHOOD on -- see S D I p. 289 --
towards the bottom of the “commentary” “There is not one finger’
s breadth (angula) of void Space, in the whole Universe…” [see
also S D I 619, 632]

What fills “SPACE ?” The innumerable “Monads -- skandhas --
points of LIFE -- “life-atoms” and :life-molecules”, etc… [see S
D I p. 289]. They are of various grades and functions, but
they are all IMMORTALS. Their present location demonstrates the
level to which they have risen through aeons of experiences. Our
“human” Monads are, for instance, at the point and level of
self-consciousness -- awareness of the SELF within. The next
step is to freely find out how and why we can raise our level of
awareness (through mediation) to UNIVERSAL SELF CONSCIOUSNESS --
or the level where we are able, while retaining our
“individuality” we can perceive the UNIVERSAL FACTS, LAWS AND
ANSWERS to any question or situation.

If we can agree to this, then we may see that we are splitting
our ability to think into two portions: One is stable
(Ourselves), and the other seeks, constructs, imagines, and works
with Kama-desire, to fabricate for consideration a number of
possible “futures.”

One of the hurdles we encounter in such thinking is the one that
says:

Am I being supported in my individual and personal life?
Are there any universal Laws I should know of? If so, how and
when do they operate?
Why should others be involved in my existence?
Is my “body” provided for me? (I did not construct it in the
womb or as a child under tuition.)
How and why am I here? What am I expected to do? Am I
responsible to, or for others?
Do I depend on them, and do they depend on me to be their true
brother?
Is the Universe cooperative and multi-dependent?
Can I truly entirely separate myself from IT ?
Can I assist without expecting a payment or a “return favor?”

The BHAGAVAD GITA is found to contain continued reference to this
point, as Sri Krishna says again and again, “Do thy duty without
expectation of reward, simply because your Karma has caused it to
lie in front of you.”

He asks Arjuna repeatedly to examine the logic of “duty,” and of
“free” and “unexpecting” assistance, as Karma provides the
opportunities.

See if this is of help, and let me know what you think,

Best wishes,

as always,

Dallas

==========================



-----Original Message-----
From: G C
Sent: Monday, May 05, 2003 6:03 AM
To:
MEDITATION esoteric/exoteric,


Dear Dallas,

One thing is for sure; if I want a thorough scholastic research
on these subjects I need to go to one person, YOU! Again you did
not fail me. Thank you for the lovely information.

I still have trouble with your definition 'concentrated thought
on a selected subject' as meditation. It is probably good
Webster's definition. For me Meditation is limited only to the
journey towards Higher Self per the chart. Nothing else is!

Eventually in that process Thought itself disappears. That is the
Meditative State.

G




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