Theos-Talk Archives (March 2005 Message tt00729)

Dallas

 

 

-----Original Message-----
From: steven levey 
Sent: Wednesday, March 30, 2005 6:40 AM
To: 
Subject: Re: Dallas and laws

 

SL

 

Dal; 

 

An understanding I have had regarding this issue of the existence of 

invariable law is, that variability, by definition, is only a function of an

inherent invariability. 

 

In other words, and even though it sounds like a

word game, all that is seemingly changing, or Mayavic in the Universe is

perceptible as such, against a "back drop" of that which is unchanging. This

is similar to Crosbie's discussion about Universal Language, in which he

points out that we know separate thoughts and words because of the contrast

presented as they appear against a background of unitary consciousness.

 

=====================+

 

DTB Agreed

 

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

 

SL

I think the difficulty which students may have, and this is because of

an over accentuation of intellectualism, regarding Theosophical metaphysics,

is the creeping in of a form of cynicism regarding the concept of anything

considered unchangeable or in a state of perfection, such as Mahatmas. 

 

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

 

DTB As I have read and believe to be reasonable: The Mahatmas and HPB
indicate They are themselves making "advances" at their own levels. They are
not static either, although they perform at their "levels" many other
duties, besides such as teaching and helping (us) the "Younger Brothers"
who are acquiring the use of our minds and thereby taking on "moral and
virtuous" responsibilities. 

 

(see notes below)

 

Example: the Buddha performed "other duties" while delegating his earthly
responsibilities to the form he had created and endowed with a portion of
his Intelligence

 

I believe we are in a similar position in regard to the "monads of lesser
experience" entrusted to us (by Nature and Karma) for their assistance and
training in an environment which we have to maintain (by our free choice and
acumen) as pure (spiritually) as we possibly can. By this, our sustaining
the "pure and spiritual" mode in a world filled with chaotic kamic desires
and passions we serve to purify it -- we would then create a 'space" (an
atmosphere) around us that is spiritualized rather than isolated selfish
and 'material.' 

 

There is complete Nidana (chain of effect / cause / effect ) that operates
in all directions and levels.  

 

We are just becoming aware of the depth of responsibility that is ours.

 

Does this sound reasonable?

 

In other words we have responsibilities to these younger (?) immortals -- I
mean 'younger' in terms of experience where they are now located in our
environment.  

 

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

 

SL

Also, because of the rightful dislike for a sectarian sense of sectarian
religious

"right and wrong" decided upon by proxy or Pope, some have not the

discrimination to know the difference between that, and the genuine basis

for "Radical Unity" upon which HPB presents Theosophical.

 

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

 

DTB Agreed again

 

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

 

Steve

----- Original Message ----- 

From: "W.Dallas 

To: "AA-BNStudy" <study@blavatsky.net>

Sent: 

Subject: re Dallas and laws

 

 

> March 30 2005

>

> Dear Mauri:

>

> Try saying the same thing in regard to mathematics, physics, chemistry,

> engineering. Are the rules and laws discovered there usable because they

> are invariable or does pliability interfere?

>

> Where does pliability arise?

>

> If you sense a difference, then what precisely is it?

>

> Are "laws" variables or is it that we are the variables (in our attitudes

> and mind-sets) and tend to see things as we please?

>

> Of these several conditions, what this the ideal? What will serve us as

> well as others the best?

>

> Best wishes.

>

> Dallas

 

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

 

Note re Buddha S D I 108-9

 

(b) As the reader is supposed not to be acquainted with the Dhyani-Buddhas,
it is as well to say at once that, according to the Orientalists, there are
five Dhyanis who are the "celestial" Buddhas, of whom the human Buddhas are
the manifestations in the world of form and matter. Esoterically, however,
the Dhyani-Buddhas are seven, of whom five only have hitherto manifested,*
and two are to come in the sixth and seventh Root-races. They are, so to
speak, the eternal prototypes of the Buddhas who appear on this earth, each
of whom has his particular divine prototype. So, for instance, Amitabha is
the Dhyani-Buddha of Gautama Sakyamuni, manifesting through him whenever
this great Soul incarnates on earth as He did in Tzon-kha-pa.† As the
synthesis of the seven Dhyani-Buddhas, Avalokiteswara was the first Buddha
(the Logos), so Amitabha is the inner "God" of Gautama, who, in China, is
called Amita(-Buddha)….The exoteric teaching which says that every
Dhyani-Buddha has the faculty of creating from himself, an equally celestial
son — a Dhyani-Bodhisattva — who, after the decease of the Manushi (human)
Buddha, has to carry out the work of the latter, rests on the fact that
owing to the highest initiation performed by one overshadowed by the "Spirit
of Buddha" — (who is credited by the Orientalists with having created the
five Dhyani-Buddhas!), — a candidate becomes virtually a Bodhisattva,
created such by the High Initiator. “ S D I 108 - 9

>

>



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