Theos-Talk Archives (January 2005 Message tt00867)

Jan 25 2005

Dear Friends:

How do we think of the great Ones and their Final decisions?


Here is a good example: (see paras 6 and 7 below) 

It is a few extracts from a letter attributed in the early days of the
THEOSOPHICAL MOVEMENT to the grand personage of the 



MAHA CHOHAN'S His LETTER (in part) :  

"The doctrine we promulgate being the only true one, must--supported by
such evidence as we are preparing to give--become ultimately triumphant,
like every other truth. Yet it is absolutely necessary to inculcate it
gradually; enforcing its theories (unimpeachable facts for those who know)
with direct inference, deduced from and corroborated by the evidence
furnished by modern exact science. ..  

For our doctrines to practically react on the so-called moral code, or the
ideas of truthfulness, purity, self-denial, charity, etc., we have to preach
and popularize a knowledge of Theosophy. It is not the individual and
determined purpose of attaining Nirvana-the culmination of all knowledge and
absolute wisdom, which is after all only an exalted and glorious
selfishness--but the self-sacrificing pursuit of the best means to lead on
the right path our neighbour, to cause to benefit by it as many of our
fellow-creatures as we possibly can, which constitutes the true
Theosophist. ....  

The Theosophical Society was chosen as the cornerstone, the foundation of
the future religions of humanity. To achieve the proposed object, a greater,
wiser, and especially a more benevolent intermingling of the high and the
low, the alpha and the omega of society, was determined upon. ....  

As we find the world now, whether Christian, Mussulman, or Pagan, justice is
disregarded, and honour and mercy are both flung to the winds. In a word,
how--since the main objects of the Theosophical Society are misinterpreted
by those who are most willing to serve us personally--are we to deal with
the rest of mankind? with that curse known as the struggle for life, which
is the real and most prolific parent of most woes and sorrows, and all
crimes? 

Why has that struggle become almost the universal scheme of the universe? We
answer,--because no religion, with the exception of Buddhism, has taught a
practical contempt for this earthly life; while each of them, always with
that one solitary exception, has through its hells and damnations
inculcated the greatest dread of death. ... Teach the people to see that
life on this earth, even the happiest, is but a burden and an illusion; that
it is our own Karma [the cause producing the effect] that is our own
judge-our Saviour in future lives--and the great struggle for life will soon
lose its intensity. ... perish rather the Theosophical Society with both
its hapless Founders, than that we should permit it to become no better than
an academy of magic, and a hall of occultism! 

That we, the devoted followers of that spirit incarnate of absolute
self-sacrifice, of philanthropy, divine kindness, as of all the highest
virtues attainable on this earth of sorrow, the man of men, Gautama Buddha,
should ever allow the Theosophical Society to represent the embodiment of
selfishness, the refuge of the few with no thought in them for the many, is
a strange idea, my brothers!
   
Among the few glimpses obtained by Europeans of Tibet and its mystical
hierarchy of perfect Lamas, there was one which was correctly understood and
described. The incarnations of the Bodhisattva Padmapani or Avolokiteshvara,
of Tsong-ka-pa, and that of Amitabha, relinquished at their death the
attainment of Buddhahood--i.e., the summum bonum of bliss, and of individual
personal felicity-that they might be born again and again for the benefit of
mankind. ....  

Let us understand each other. He who does not feel competent to grasp the
noble idea sufficiently to work for it, need not undertake a task too heavy
for him. 

But there is hardly a Theosophist in the whole Society unable to effectually
help it by correcting erroneous impressions of outsiders, by himself
actually propagating this idea. 

Oh! for noble and unselfish men to help us effectually in that divine task!
All our knowledge, past and present, would not be sufficient to repay him.
   
Having explained our views and aspirations, I have but a few words more to
add. 

The true religion and philosophy offer the solution of every problem. That
the world is in such a bad condition, morally, is a conclusive evidence that
none of its religions and philosophies, those of the civilized races less
than any other, has ever possessed the truth. 

The right and logical explanations on the subject of the problems of the
great dual principles, right and wrong, good and evil, liberty and
despotism, pain and pleasure, egotism and altruism, are as impossible to
them now as they were 1880 years ago. 

They are as far from the solution as they were; but to these problems there
must be somewhere a consistent solution, and if our doctrines will show
their competence to offer it, then the world will be the first to confess
that there must be the true philosophy, the true religion, the true light,
which gives truth and nothing but the truth. "

[reprinted from LUCIFER 1896, August]  

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

>From The VOICE OF THE SILENCE pp. 77-9

"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-... . 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.

*	*	*	*	*	*	*	*	*

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

>From The VOICE OF THE SILENCE pp 35-6

"If thou would'st reap sweet peace and rest, Disciple, sow with the seeds of
merit the fields of future harvests. Accept the woes of birth. 

Step out from sunlight into shade, to make

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

(1) Every spiritual EGO is a ray of a "Planetary Spirit" according to
esoteric teaching. 

(2) "Personalities" or physical bodies called "shadows" are evanescent. 

(3) Mind (Manas)the thinking Principle or EGO in man, is referred to
"Knowledge" itself, because the human Egos are called Manasa-putras, the
sons of (universal) Mind. 
-----------------------------------------------------

35

more room for others. The tears that water the parched soil of pain and
sorrow, bring forth the blossoms and the fruits of Karmic retribution. Out
of the furnace of man's life and its black smoke, winged flames arise,
flames purified, that soaring onward, 'neath the Karmic eye, weave in the
end the fabric glorified of the three vestures of the Path. (1) 

These vestures are: Nirmanakaya, Sambhogakaya, and Dharmakaya, robe Sublime.
(2) 

The Shangna robe, (3) 'tis true, can purchase light eternal. The Shangna
robe alone gives the Nirvana of destruction; it stops rebirth, but, O Lanoo,
it also kills-compassion. No longer can the perfect Buddhas, who don the
Dharmakaya glory, help man's salvation.  

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

(1) See page 77, footnote No. 2

(2) Ibid.

(3) The Shangna robe, from Shangnavesu of Rajagriha the third great Arhat or
"Patriarch" as the Orientalists call the hierarchy of the 33 Arhats who
spread Buddhism. "Shangna robe" means metaphorically, the acquirement of
Wisdom with which the Nirvana of destruction (of personality) is entered. 

Literally, the "initiation robe" of the Neophytes... "When an Arhan is born
this plant is found growing in a clean spot" says the Chinese as also the
Tibetan legend.
--------------------------------------------------
36

Alas! shall SELVES be sacrificed to Self; mankind, unto the weal of Units?

Know, O beginner, this is the Open PATH, the way to selfish bliss, shunned
by the Bodhisattvas of the "Secret Heart," the Buddhas of Compassion.

To live to benefit mankind is the first step. To practise the six glorious
virtues (1) is the second.

To don Nirmanakaya's humble robe is to forego eternal bliss for Self, to
help on man's salvation. To reach Nirvana's bliss, but to renounce it, is
the supreme, the final step-the highest on Renunciation's Path.

Know, O Disciple, this is the Secret PATH, selected by the Buddhas of
Perfection, who sacrificed The SELF to weaker Selves."

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

This ought to inspire every aspirant and those who have profited from
THEOSOPHY 

Best wishes, 

Dallas
 
=============================

-----Original Message-----
From: Cass 
Sent: Monday, January 24, 2005 6:16 PM
To: 
Subject: Re: IS IMAGINATION THREE DIMENSIONAL?


Dear Leon
 
The Imagination I was thinking about was not three dimensional, but the
imagination created by abstract thought.  


How do you imagine Dharmakaya, How do you imagine Nirvana? e.g. I read that
the "Planetary Spirit of Gautama can pass at will into other bodies (non
physical I presume) of more or less etherealised matter inhabiting other
regions of the Universe.  


Gautama arrived at the gates of heaven as a perfectly ethereal (non
spiritual entity) - a planetary spirit - formless. He renounced merging
into Mystery (beyond the veil of primitive kosmic matter) One step removed
from the Universal and Spiritual world essence - the anima mundi of the
greeks, the christian personal god".


This is the imagination I was referring to, to be able to imagine non
material-three dimensional existence.

Cass