Theos-Talk Archives (April 2004 Message tt00282)

Mar 9th 2004

Dear C and friends;


Perhaps the following may partially answer your query: 

After the 7 what ? 

As I understand it if one refers to the closing 7 pages of the VOICE OF
THE SILENCE we find that COMPASSION the LAW OF LAWS demands of us that
we linger and assist in helping others showing the Path to the truths
concerning our world, our lives and the Universe.

Have a look at this:

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SPIRITUAL GIFTS & THEIR ATTAINMENT



SPIRITUAL GIFTS AND THEIR ATTAINMENT


ONE of the questions which a Theosophist is apt to ask, and to ask with
some earnestness and intensity is, How can I make progress in the higher
life? How can I attain spiritual gifts? For the phrase "spiritual
gifts," which is a rather loose-jointed expression, we are indebted to
Paul, the Apostle and Adept, who thus wrote to the Corinthian Church:
"Concerning spiritual gifts, brethren, I would not have you ignorant."
Among the "gifts" which he goes on to enumerate are these, -wisdom,
knowledge, faith, healing, the working of miracles, prophecy, discerning
of spirits, the speaking of divers tongues, and the interpretation of
tongues. And while the Apostle urges the Corinthians to "covet earnestly
the best gifts," he yet proceeds to show them a more excellent way,
namely the supreme law of love. "Now abideth," he says, "faith, hope,
charity (or love), these three; but the greatest of these is charity."
Spiritual gifts, then, however desirable their possession may be, are
plainly not, in the opinion of this good Adept, on the highest plane,
not the supreme object of human attainment, or the most excellent way of
reaching human perfection. They may doubtless properly be regarded as
evidences of advancement on the higher planes of thought and spiritual
life, and may be coveted and used for the benefit of others; but they
are not in themselves the chief object of human desire. For man's
supreme aim should be to become God, and "God is love." 

But let us look at the matter a little more closely. In the first place,
what is a "gift"? What is the common acceptance of the word? Clearly
something given to or bestowed upon a recipient, not something which a
man already possesses, or which he may obtain by a process of growth or
development. The latter, strictly speaking, would be a "fruit," not a
gift. A tree which has been producing nothing but leaves and branches
for many years finally breaks out into blossom and fruit. No new "gift"
ha been conferred upon it; it has simply reached a stage of development
in its natural growth where certain powers, inherent in the tree form
the beginning, have an opportunity to assert themselves. In the same way
the transcendental powers possessed by the Adepts are not gifts; but the
natural result of growth in certain directions, and the necessary
efflorescence, so to speak, of the profound development in their cases
of those spiritual potentialities which are the birthright of all men. 

Taking this view of the meaning of the word, I think most Theosophists
will be ready to admit that the phrase "spiritual gifts" is a misnomer.
There are and can be no gifts for man to receive. Whatever the student
of the higher life is, he is as the result of his past labors. Whatever
he may become in the future will be due to his own efforts. He may
develop his latent faculties and in time become an Adept, or he may
drift along the currents of life without aim or effort, till he finally
sinks into oblivion. His destiny is in his own hands, and is in no way
dependent upon "gifts." 

Bearing in mind, however, the manifold nature of man, the subject may be
looked at from another point of view. For all practical purposes man may
be said to consist of body, soul, and spirit, the soul being the true
ego, and the spirit one with the Supreme. And regarding these for the
time as separate entities, it is perfectly true, as James, another
apostle, puts it, that "every good gift and every perfect gift is from
above." Every aspiration of the soul for spiritual things, every resolve
of man to lead a purer life, every helping outstretched hand to a weaker
brother, every desire for the truth, all hungering and thirsting after
righteousness: -these and like yearnings and strivings of the soul have
first of all come from above, from the Divine within. In this sense they
may be called "gifts,"-gifts from the higher nature to the lower, from
the spiritual to the human. And this action of the above upon the below
is seen in those humane attributes, or qualities, or virtues-whatever
one may be pleased to call them-which Paul in another place enumerates
as the "fruits of the spirit,-love, joy, peace, long suffering
gentleness, goodness, faith, meekness, temperance."

Looked at from either of these points of view, how can we attain
spiritual gifts? The answer would seem to depend upon what we are really
striving for. If the extraordinary powers of the Adepts have captivated
our fancy and fired our ambition, then we must posses our souls in
patience. Few, if any, of us are at all fitted for a "forcing" process.
We must be content to wait and work; to grow and develop; line upon
line, precept upon precept, here a little and there a little, till, ages
hence perhaps, we come to the full stature of the perfect man. If,
however, wisely recognizing our limitations, we strive instead after
what may be termed the ordinary manifestations of the spirit, two
obvious lines of conduct suggest themselves. 

Every impulse from above, every prompting of the Divine within, should
meet at once with a hearty welcome and response. If you feel as if
something urged you to visit some sick or afflicted neighbor or friend,
obey the suggestion without delay. If the wish to turn over a new leaf
comes into the lower consciousness, don't wait till next New Year's
before actually turning it over; turn it now. If some pathetic story of
suffering has moved you, act on the emotion while your cheeks are still
wet with tears. In short, put yourself at once in line with the Divine
ways, in harmony with the Divine laws. More light, more wisdom, more
spirituality must necessarily come to one thus prepared, thus expectant.
How can a bar of iron be permeated with the earth's magnetism if it is
placed across instead of in line with the magnetic meridian? How can a
man expect spiritual gifts or powers if he persists in ignoring
spiritual conditions, in violating spiritual laws? To obtain the good,
we must think good thoughts; we must be filled with good desires; in
short, we must be good.
And this practical suggestion is to fulfill faithfully and
conscientiously every known duty. It is in and through the incidents of
daily life, in work well done, in duties thoroughly performed, that we
today can most readily make progress in the higher life,-slow progress,
it may be, but at any rate sure. These are stepping stones to better
things. We advance most rapidly when we stop to help other wayfarers. We
receive most when we sacrifice most. We attain to the largest measure of
Divine love when we most unselfishly love the brethren. We become one
with the Supreme most surely when we lose ourselves in work for
Humanity. 

DIES NON

Path, February 1889
-------------------------------------------------

2

>From the The VOICE OF THE SILENCE 



"Behold it written:

"Ere the gold flame can burn with steady light, the lamp must stand well
guarded in a spot free from all wind."(1) Exposed to shifting breeze,
the jet will flicker and the quivering flame cast shades deceptive, dark
and ever-changing, on the Soul's white shrine.

And then, O thou pursuer of the truth, thy Mind-Soul will become as a
mad elephant, that rages in the jungle. Mistaking forest trees for
living foes, he perishes in his attempts to kill the ever-shifting
shadows dancing on the wall of sunlit rocks.

Beware, lest in the care of Self thy Soul should lose her foothold on
the soil of Deva-knowledge.

--------------------------------------------------------
68

Beware, lest in forgetting SELF, thy Soul lose o'er its trembling mind
control, and forfeit thus the due fruition of its conquests.

Beware of change! For change is thy great foe. This change will fight
thee off, and throw thee back, out of the Path thou treadest, deep into
viscous swamps of doubt.

Prepare, and be forewarned in time. If thou hast tried and failed, O
dauntless fighter, yet lose not courage: fight on and to the charge
return again, and yet again.

The fearless warrior, his precious life-blood oozing from his wide and
gaping wounds, will still attack the foe, drive him from out his
stronghold, vanquish him, ere he himself expires. Act then, all ye who
fail and suffer, act like him; and from the stronghold of your Soul,
chase all your foes away-ambition, anger, hatred, e'en to the shadow of
desire-when even you have failed. . .
Remember, thou that fightest for man's 

69

liberation, (1) each failure is success, and each sincere attempt wins
its reward in time. The holy germs that sprout and grow unseen in the
disciple's soul, their stalks wax strong at each new trial, they bend
like reeds but never break, nor can they e'er be lost. But when the hour
has struck they blossom forth. (2) . . .


*	*	*	*	*	*	*	*
*	*


But if thou cam'st prepare, then have no fear.


*	*	*	*	*	*	*	*
*	*


Henceforth thy way is clear right through the Virya gate, the fifth one
of the Seven Portals.

========================
Footnotes

(1) This is an allusion to a well-known belief in the East (as in the
West, too, for the matter of that) that every additional Buddha or Saint
is a new soldier in the army of those who work for the liberation or
salvation of mankind. In Northern Buddhist countries, where the doctrine
of Nirmanakayas-those Bodhisattvas who renounce well-earned Nirvana or
the Dharmakaya vesture (both of which shut them out for ever from the
world of men) in order to invisibly assist mankind and lead it finally
to Paranirvana-is taught, every new Bodhisattva or initiated great Adept
is called the "liberator of mankind." The statement made by
Schlagintweit in his "Buddhism in Tibet" to the effect that Prulpai Ku
or "Nirmanakaya" is "the body in which the Buddhas or Bodhisattvas
appear upon earth to teach men"-is absurdly inaccurate and explains
nothing.

(2) A reference to human passions and sins which are slaughtered during
the trials of the novitiate, and serve as well-fertilized soil in which
"holy germs" or seeds of transcendental virtues may germinate.
Pre-existing or innate virtues, talents or gifts are regarded as having
been acquired in a previous birth. Genius is without exception a talent
or aptitude brought from another birth.
--------------------------------------

70

Thou art now on the way that leadeth to the Dhyana haven, the sixth, the
Bodhi Portal.

The Dhyana gate is like an alabaster vase, white and transparent; within
there burns a steady golden fire, the flame of Prajna that radiates from
Atma.

Thou art that vase.

Thou hast estranged thyself from objects of the senses, travelled on the
"Path of seeing," on the "Path of hearing," and standest in the light of
Knowledge. Thou hast now reached Titiksha state. (1)

O Narjol thou art safe.


*	*	*	*	*	*	*	*
*	*


Know, Conqueror of Sins, once that a Sowanee (2) hath cross'd the
seventh Path, all Nature thrills with joyous awe and feels subdued.

=================================
Footnote

(1) Titiksha is the fifth state of Raja Yoga-one of supreme
indifference; submission, if necessary, to what is called "pleasures and
pains for all," but deriving neither pleasure nor pain from such
submission-in short, the becoming physically, mentally, and morally
indifferent and insensible to either pleasure or pain. 

(2) Sowanee is one who practices Sowan, the first path in Dhyana, a
Srotapatti.
----------------------------------------------------

71

The silver star now twinkles out the news to the night-blossoms, the
streamlet to the pebbles ripples out the tale; dark ocean-waves will
roar it to the rocks surf-bound, scent-laden breezes sing it to the
vales, and stately pines mysteriously whisper: "A Master has arisen, a
MASTER OF THE DAY". (1)

He standeth now like a white pillar to the west, upon whose face the
rising Sun of thought eternal poureth forth its first most glorious
waves. His mind, like a becalmed and boundless ocean, spreadeth out in
shoreless space. He holdeth life and death in his strong hand.

Yea, He is mighty. The living power made free in him, that power which
is HIMSELF, can raise the tabernacle of illusion high above the gods,
above great Brahm and Indra. Now he shall surely reach his great reward!

Shall he not use the gifts which it confers for his own rest and bliss,
his well-earn'd weal and glory-he, the subduer of the great Delusion?

==============================
Footnote

(1) "Day" means here a whole Manvantara, a period of incalculable
duration. 
------------------------------------------------

72

Nay, O thou candidate for Nature's hidden lore! If one would follow in
the steps of holy Tathagata, those gifts and powers are not for Self.

Would'st thou thus dam the waters born on Sumeru? (1) Shalt thou divert
the stream for thine own sake, or send it back to its prime source along
the crests of cycles?

If thou would'st have that stream of hard-earn'd knowledge, of Wisdom
heaven-born, remain sweet running waters, thou should'st not leave it to
become a stagnant pond.

Know, if of Amitabha, the "Boundless Age," thou would'st become
co-worker, then must thou shed the light acquired, like to the
Bodhisattvas twain, (2) upon the span of all three worlds. (3)

==============================
Footnotes

(1) Mount Meru, the sacred mountain of the Gods.

(2) In the Northern Buddhist symbology, Amitabha or "Boundless Space"
(Parabrahm) is said to have in his paradise two
Bodhisattvas-Kwan-shi-yin and Tashishi-who ever radiate light over the
three worlds where they lived, including our own (vide footnote No. 3,
below), in order to help with this light (of knowledge) in the
instruction of Yogis, who will, in their turn, save men. Their exalted
position in Amitabha's realm is due to deeds of mercy performed by the
two, as such Yogis, when on earth, says the allegory.

(3) These three worlds are the three planes of being, the terrestrial,
astral and the spiritual.
-----------------------------------

73

Know that the stream of superhuman knowledge and the Deva-Wisdom thou
hast won, must, from thyself, the channel of Alaya, be poured forth into
another bed.

Know, O Narjol, thou of the Secret Path, its pure fresh waters must be
used to sweeter make the Ocean's bitter waves-that mighty sea of sorrow
formed of the tears of men.

Alas! when once thou hast become like the fix'd star in highest heaven,
that bright celestial orb must shine from out the spatial depths for
all-save for itself; give light to all, but take from none.

Alas! when once thou hast become like the pure snow in mountain vales,
cold and unfeeling to the touch, warm and protective to the seed that
sleepeth deep beneath its bosom-'tis now that snow which must receive
the biting frost, the northern blasts, thus shielding from their sharp
and cruel tooth the earth that holds the promised harvest, the harvest
that will feed the hungry.

74

Self-doomed to live through future Kalpas, (1) unthanked and unperceived
by man; wedged as a stone with countless other stones which form the
"Guardian Wall", (2) such is thy future if the seventh gate thou
passest. Built by the hands of many Masters of Compassion, raised by
their tortures, by their blood cemented, it shields mankind, since man
is man, protecting it from further and far greater misery and sorrow.

Withal man sees it not, will not perceive it, nor will he heed the word
of Wisdom . . . for he knows it not.

But thou hast heard it, thou knowest all, O thou of eager guileless
Soul. . . . and thou must choose. Then hearken yet again.

On Sowan's Path, O Srotapatti, (3) thou art secure. Aye, on that Marga,
(4) where nought but

============================
Footnotes

(1) Cycles of ages.

(2) The "Guardian Wall" or the "Wall of Protection." It is taught that
the accumulated efforts of long generations of Yogis, Saints and Adepts,
especially of the Nirmanakayas-have created, so to say, a wall of
protection around mankind, which wall shields mankind invisibly from
still worse evils.

(3) Sowan and Srotapatti are synonymous terms.

(4)Marga-"Path."
-----------------------------------------

75

darkness meets the weary pilgrim, where torn by thorns the hands drip
blood, the feet are cut by sharp unyielding flints, and Mara wields his
strongest arms-there lies a great reward immediately beyond.

Calm and unmoved the Pilgrim glideth up the stream that to Nirvana
leads. He knoweth that the more his feet will bleed, the whiter will
himself be washed. He knoweth well that after seven short and fleeting
births Nirvana will be his . . .

Such is the Dhyana Path, the haven of the Yogi, the blessed goal that
Srotapattis crave.

Not so when he hath crossed and won the Aryahata Path. (1) . . . . . . .

There Klesha is destroyed for ever, Tanha's roots (3) torn out. But
stay, Disciple . . . Yet, one word. Canst thou destroy divine
COMPASSION? Compassion is no attribute. It is the LAW

======================================
Footnotes

(1) From the Sanscrit Arhat or Arhan.

(2) Klesha is the love of pleasure or of worldly enjoyment, evil or
good.

(3) Tanha, the will to live, that which causes rebirth.
------------------------------------------------

76

of LAWS-eternal Harmony, Alaya's SELF; a shoreless universal essence,
the light of everlasting Right, and fitness of all things, the law of
love eternal.

The more thou dost become at one with it, thy being melted in its BEING,
the more thy Soul unites with that which IS, the more thou wilt become
COMPASSION ABSOLUTE. (1)

Such is the Arya Path, Path of the Buddhas of perfection.

Withal, what mean the sacred scrolls which make thee say?

"OM! I believe it is not all the Arhats that get of the Nirvanic Path
the sweet fruition."

"OM! I believe that the Nirvana-Dharma is entered not by all the
Buddhas". (2)

==============================
Footnotes

(1) This "compassion" must not be regarded in the same light as "God,
the divine love" of the Theists. Compassion stands here as an abstract,
impersonal law whose nature, being absolute Harmony, is thrown into
confusion by discord, suffering and sin.

(2) Thegpa Chenpoido, "Mahayana Sutra," Invocations to the Buddhas of
Confession," Part I., iv. In the Northern Buddhist phraseology all the
great Arhats, Adepts and Saints are called Buddhas.
------------------------------------

77

"Yea; on the Arya Path thou art no more Srotapatti, thou art a
Bodhisattva. (1) The stream is cross'd. 'Tis true thou hast a right to
Dharmakaya vesture; but Sambogakaya is greater than a Nirvanee, and
greater still is a Nirmanakaya-the Buddha of Compassion. (2)

================================
Footnotes

(1) A Bodhisattva is, in the hierarchy, less than a "perfect Buddha." In
the exoteric parlance these two are very much confused. Yet the innate
and right popular perception, owing to that self-sacrifice, has placed a
Bodhisattva higher in its reverence than a Buddha.

(2) This same popular reverence calls "Buddhas of Compassion" those
Bodhisattvas who, having reached the rank of an Arhat (i.e., having
completed the fourth or seventh Path), refuse to pass into the Nirvanic
state or "don the Dharmakaya robe and cross to the other shore," as it
would then become beyond their power to assist men even so little as
Karma permits. They prefer to remain invisibly (in Spirit, so to speak)
in the world, and contribute toward man's salvation by influencing them
to follow the Good Law, i.e., lead them on the Path of Righteousness. It
is part of the exoteric Northern Buddhism to honour all such great
characters as Saints, and to offer even prayers to them, as the Greeks
and Catholics do to their Saints and Patrons; on the other hand, the
esoteric teachings countenance no such thing. There is a great
difference between the two teachings. The exoteric layman hardly knows
the real meaning of the word Nirmanakaya-hence the confusion and
inadequate explanations of the Orientalists. For example Schlagintweit
believes that Nirmanakaya-body, means the physical form assumed by the
Buddhas when they incarnate on earth-"the least sublime of their earthly
encumbrances" (vide Buddhism in Tibet)-and he proceeds to give an
entirely false view on the subject. The real teaching is, however, this:

The three Buddhic bodies or forms are styled

1. Nirmanakaya.

2. Sambhogakaya.

3. Dharmakaya.

The first is that ethereal form which one would assume when leaving his
physical he would appear in his astral body-having in addition all the
knowledge of an Adept. The Bodhisattva develops it in himself as he
proceeds on the Path. Having reached the goal and refused its fruition,
he remains on Earth, as an Adept; and when he dies, instead of going
into Nirvana, he remains in that glorious body he has woven for himself,
invisible to uninitiated mankind, to watch over and protect it.

Sambhogakaya is the same, but with the additional lustre of "three
perfections," one of which is entire obliteration of all earthly
concerns.

The Dharmakaya body is that of a complete Buddha, i.e., no body at all,
but an ideal breath: Consciousness merged in the Universal
Consciousness, or Soul devoid of every attribute. Once a Dharmakaya, an
Adept or Buddha leaves behind every possible relation with, or thought
for this earth. Thus, to be enabled to help humanity, an Adept who has
won the right to Nirvana, "renounces the Dharmakaya body" in mystic
parlance; keeps, of the Sambhogakaya, only the great and complete
knowledge, and remains in his Nirmanakaya body. The Esoteric School
teaches that Gautama Buddha with several of his Arhats is such a
Nirmanakaya, higher than whom, on account of the great renunciation and
sacrifice to mankind there is none known.
-----------------------------------

78

Now bend thy head and listen well, O Bodhisattva-Compassion speaks and
saith: "Can there be bliss when all that lives must suffer? Shalt thou
be saved and hear the whole world cry?"

Now thou hast heard that which was said.

Thou shalt attain the seventh step and cross the gate of final knowledge
but only to wed woe-if thou would'st be Tathagata, follow upon thy
predecessor's steps, remain unselfish till the endless end.

Thou art enlightened-Choose thy way.

*	*	*	*	*	*	*	*
*	*

79

Behold, the mellow light that floods the Eastern sky. In signs of praise
both heaven and earth unite. And from the four-fold manifested Powers a
chant of love ariseth, both from the flaming Fire and flowing Water, and
from sweet-smelling Earth and rushing Wind.

Hark! . . . from the deep unfathomable vortex of that golden light in
which the Victor bathes, ALL NATURE'S wordless voice in thousand tones
ariseth to proclaim:

JOY UNTO YE, O MEN OF MYALBA. (1)

A PILGRIM HATH RETURNED BACK "FROM THE OTHER SHORE."

A NEW ARHAN (2) IS BORN. . . .

Peace to all beings. (3)

===============================
Footnotes

(1) Myalba is our earth-pertinently called "Hell," and the greatest of
all Hells, by the esoteric school. The esoteric doctrine knows of no
hell or place of punishment other than on a man-bearing planet or earth.
Avitchi is a state and not a locality.

(2) Meaning that a new and additional Saviour of mankind is born, who
will lead men to final Nirvana i.e., after the end of the life-cycle.

(3) This is one of the variations of the formula that invariably follows
every treatise, invocation or Instruction. "Peace to all beings,"
"Blessings on all that Lives," &c., &c.


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


Best wishes

Dallas

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


-----Original Message-----
From: chris
Sent: Thursday, April 08, 2004 2:42 AM
To: 
Subject: Re: MultiperFectivalists Unite!

Hallo Dallis,

Still you have a good explanation of that and others will have more 
on it.

But you tell me nothing new.

All this stuff I know, but there is no error in that metaphysical 
point only in the interpretation of the teacher.

As I wrote there are everywhere 7 principles, but the binding link 
between the 7 including the 6 others, the level of that stage of 
developement is finished, then starts the next level in chain with 
that highest Ultra atom (out of that higher level) and in the new 
developement start a 7 fold path again.

It is a pity for not showing a picture of that.

The 7 perfects and finished the 6 others.

After that is a factor 8 to go over to the new project.And all starts
again only with a higher consciousness.

Thanks for your work on it

Christina