Theos-Talk Archives (April 2005 Message tt01412)

Apl 21 2005

Dear Friends:

The NIRMANAKAYA Kosha ( or vesture / sheath ) is a spiritual “body”
available to Adepts after physical death, whereby they continue their work
without a physical form, but from the Astral or superior levels of matter.

In the question you ask: “…What is a body assimilated to Nirmanakaya? What
is failure, retardment and misfit in occultism?

Any answer, except from HPB or one of the Masters could only be speculative
or interpretive of some of the known qualities and faculties of an Adept. I
would add: Without ourselves consciously experiencing these we may mislead
more than explain. The following contains some hints that a diligent student
will discover. Part of the process of advancement in occultism requires
discovery.


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



Nirmanakaya-- Sambhogakaya -- Dharmakaya -- Pratyekha

Trikaya, Nirvana and Nirvanees 

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

In the Bhagavad Gita, Sri Krishna declares to Arjuna the origin of the
doctrines of that "song:" the Bhagavad Gita or, Yoga – our unity with
devotion.  

The several technical names given above are degrees of Adeptship, and
indicate progress along the path of spiritual Perfection.

Krishna, the most ancient Sage, speaks of the Lodge of holy Yogis who having
mastered all the rules, laws and operations of Nature in our Universe and
world, remain in contact with humanity so as to educate it in these facts
and thus preserve a living knowledge of the spiritual basis for all
manifestation and its operations. [ example: see S D I 207-8]
	
In chapter 4, verse 1, Krishna says: -- 

"This exhaustless doctrine of Yoga, I formerly taught unto Vivaswat (the
Central Divine Sun, the first manifestation of divine wisdom at the
beginning of evolution); Vivaswat communicated it to Manu (a generic title
for the reigning spirit of the sensuous universe; the present one being
Vivaswata Manu); and Manu made it known unto Ikshwaku (the founder of the
Indian solar--Suryavansa dynasty); and being thus transmitted from one unto
another it was studied by the Raja Rishees (the Royal Sages, teachers of the
Brahmins); until at length in the course of time the mighty art was lost, O
harasser of thy foes! It is even the same exhaustless, secret eternal
doctrine I have this day communicated unto thee because thou art my devotee
and my friend." Gita, p. 30

Krishna then explains that reincarnation is a fact in Nature, and is the
Path of experience which leads to the Goal of perfection for all mankind.  

All beings, starting with the “life-atoms” (or “monads”) including
men/minds, are immortals and are evolving in intelligence towards a
"realization" that the whole Universe operates under immutable Law, and is
One WHOLE. This implies a perception of the nature of Law--Karma before any
choosing or acting is done.

Krishna, the manifested Logos, corresponds to the Atma--Higher Self in man
[the "Ray" from the Spiritual Sun]. It is immortal and eternal.  

Mankind, in general, finds itself mid-way in evolution. It bridges the gap,
uniting the Spiritual and the material streams of evolution into the
essential, third stream, that of his own free-willed Self-consciousness.
And this is a special provision in Nature because it serves to mirror into
his awakened Brain-min (Lower Manas) the infinite capacity for
understanding directly derived from his internal “God,” the
Atma-Buddhi-Manasic Monad -- the "Ray" of the Real Self innate to him. For
this reason he "makes" Karma; and, he hastens or retards his own evolution,
by his free-willed choices, as a personal being, progressing towards
"Perfection."

Perfection is a mental and a moral condition, where the free-willed mind,
perceiving the equality and brotherhood of all beings, has chosen to
discipline itself to be brotherly, and therefore harmless to all the rest of
Nature's beings.  

It acts unselfishly, and perceiving the universal action of Karma, it is
merciful and compassionate to all. Such an "awakened" man, harmonizes and
equilibrizes all the powers and forces of Nature, which he sees are within
himself as everywhere else. And he deliberately and consciously makes of
the ‘army’ of the "skandhas" he has drawn together, a "permanent Astral"--a
Manvantaric Body for use on the several "planes," and "spheres" of
evolutionary life.” [see HPB Art III 265]


"Perfection" is relative to "imperfection;" the ideal of perfection is held
and worked toward because it is potential in us as in every other being. It
is in a way a limited goal, as it is a goal we construct with the embodied
mind so as to help raise it to a more universal position. When attained to,
it will disclose further "perfections" to be striven for.  

"Perfection is an ever-receding goal; "we can always approach the light,
but we may never touch the flame," because it is our very Self, the
Perceiver and Knower within. The Self is neither perfect nor imperfect for
it includes all perceptions; there could be no knowledge of any degree of
perfection or imperfections unless the perceiver could see both an
distinguish between them."	A to Q, 14  

"An Adept is one on the way to Mastership; there are many degrees of
Adeptship." (A to Q, 27) Adeptship is the progressive mastery of himself
and of the corresponding planes of Nature in all departments. It is
essential to grasp clearly the fact that truth is not selfish isolation nor
is it the possible abuse of Nature's powers. Any tinge of selfishness, in
desire, in discipline inevitably leads to failure.

"Master" is a word used by early students in the T.S. to designate their
mentors: members of the great and universal Brotherhood (or ‘Lodge’) of
Adepts. It is not to suggest any abasement, slavery or servitude by an
individual student to "authority." It was used as a mark of gratitude, and
respect for the fact that there are those, who like the professors in a
University, have studied, and learned what Nature can teach, and these have
delayed their advance to present to us the facts they have verified.  

All that is to be learned or studied is already in Nature. We have access
to its deepest and most remote "secrets" because we are already One with It.

The service of others, especially those who know less than we do, or have
lesser advantages, is a necessary aspect (a guardianship) of personal
self-evolution. The "perfection" (or graduation) that can be achieved in
any system of Worlds or on any of the "Globes," depends on a voluntary
compliance with evolutionary laws that are the same for all.  

There is a "rebellious spirit" in most humans, which, at this stage, objects
to this. Or, objects to the use of the word: "master." On analysis, this
may be found to arise because the word is known to have been used in a
distorted manner, to abuse the innocence of an inquirer. This psychological
fact (of instinctive resistance) ought to be examined impartially, just as
to why it should be that some accept unquestioningly, the imposition of
claims of "authority." 

A vision, a vista, of the future opens to our mental eye. We see that there
may be a goal of universal and perfect knowledge, obtainable, as the result
of great personal effort to achieve moral and mental self-mastery. And this
may be continued through many lives.  

Theosophy emphasizes, above all, the moral aspect of motive in all thoughts
and actions. We, being immortals, have the necessary time to achieve this
ideal, this “perfection of wisdom.” 

But, in this life, it means we have to reinforce through understanding, the
awakened vision of the possibility of such an attainment.  

Some limit their sight, and as a result they work for limited goals. This
may result in delays, and they will eventually have to continue, under the
general urging of evolution from whatever level they have achieved.

In a way it is, now, at our present stage, a sketchy view of our own
potential future--when physically, mentally and spiritually we may develop
and well coordinate our own understanding. We have a vision, so to say, of
our place in the brotherhood of the "Servants of Humanity."   

This, of course, may not appeal to the one who is a personal recognition
seeker. If such a repugnance arise, one might generally say: it is due
either to misunderstanding of the universality of Karma, or to an
orientation of his mind-set, which has biased his understanding by directing
his desires to his own isolated advancement, without taking humanity into
account. [This latter objective may produce in due course a “Nirvanee,”
(also known as a “Pratyekha Buddha”) – see Voice, footnote, p. 47, 78. M L
114, T. Glos pp. 261, 343, S D II 79-80, 109-10, S D I 329-30]

The Lodge of the Adepts, who, unknown and unseen, and careless of any
worldly recognition, assist all those who strive to master their
kama-manasic personal natures, is said in Theosophical doctrine to be an
actuality. To some of us, it may appeal as a vision of our own future, and
of our potential worth in the Universe. 

Thus, the Adepts should be considered living men like us. They have
achieved a higher level of wisdom; and offer it to assist us. They do not
require "payment" in any way. They have attained their status by free
choice and free devotion to wisdom, and they would encourage us to do this
likewise. 

To merit direct assistance we have to demonstrate our capacity for
independent work in terms of Nature's needs and universal consideration of
the rights of others: gentleness, honesty and compassion. Unlike us at our
present stage, they have mastered the Hermetic riddle: "Man, Know Thyself."
They are examples of the level of attainment which we can also reach to.
They use physical bodies, but those bodies are formed of highly refined and
spiritualized substance...purified skandhas, or “life-atoms.”  

It is of this highly refined matter (hinted at in the article THE ELIXIR OF
LIFE, “Five Years of Theosophy,” p. 1) that the Nirmanakaya forms his
“spiritual” body.

"In those bodies all the forces belonging to man, and these mean the very
highest expression of the great forces of nature, constantly play, and must
have corresponding effect upon anyone who may come in Their direct range.
With such a conception of the nature of Their bodies, we may be able to
dimly perceive to what a pitch of power and glory Their inner natures have
been raised. If we thus dimly grasp the nature of Masters we may be able to
reverence Them in our hearts, and to endeavor to draw near to Them in our
innermost being...Masters are facts in Nature, facts however which our
highest ideals will not fully encompass...Let us therefore endow Them with
the highest we can conceive of, try to assimilate that "highest" within
ourselves, endeavor to draw near to Them in our hearts, and thus form for
ourselves that line of communication which They have said They are always
ready to help establish; and let us keep that ideal as a sacred thing in
the repository of our hearts..."	A to Q, p. 27-8


"The Bodhisattva is one whose "essence (sattva) has become intelligence
(bodhi);" those who need but one more incarnation to become perfect Buddhas,
i.e., to be entitled to Nirvana. This, as applied to Manushi (terrestrial)
Buddhas. In the metaphysical sense, Bodhisattva is a title given to the
sons of the celestial Dhyani Buddhas." T. Glos., 59


At this point, in the Voice of the Silence, p.78, he hears the final
question before the last "initiation:" 

"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..."	Voice, p. 78


"...The stream is cross'd. 'Tis true thou hast a right to Dharmakaya
vesture; but Sambhogakaya is greater than a Nirvanee, and greater still is
a Nirmanakaya--the Buddha of Compassion." Voice, p.77


HPB has given us a brief survey of the steps to "perfection." The
Bodhisattva (Purity and Wisdom) has refined and purified his personality so
that it now transmits, or "mirrors" the perfection of the Individuality,
Atma, the Higher Self, the Monad; and all personal selfishness, all sense of
superiority or of isolation has been finally and totally eliminated. All
aspects of our "personality" have been harmonized and raised in quality of
sensitivity and vibration to the divine level.

There remains, then, the potential of “Spiritual selfishness” as a final
test of our personal nature. In the Voice, we find :

"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 !"
Voice, p. 71

And a further question is asked:  

"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 ?"
Voice, p.71


Reading the footnote in Voice, p. 78, one realizes that the Sambhogakaya
vesture [if donned, as one of the three 'perfections,'] implies the 'entire
obliteration of all earthly concerns.' That is an isolation which is
"spiritual selfishness." 

The Bodhisattva, who perceives this, but has adopted the ideal of service as
his method, resolves to remain in the Nirmanakaya vesture and retains the
full knowledge of that state in which he could have donned the Sambhogakaya
sheath.
(see HPB Art. I, p. 452 fn., T. Glos. p. 343)	

The Dharmakaya, the third vesture, represents the final stage of the Trikaya
[Glos. p. 338-9] and the Trisharna [Glos. p.343]. It is "essential
Bodhi"--wisdom, and excludes the entity, if accepted and donned, from
further relations with the present stream of evolving mankind. It is said
that a "mere wish" achieves this.

In the Voice, p. 47, mention in made of those who choose the limited Nirvana
of spiritual selfishness: he "makes his obeisance but to his Self."
"Caring nothing for the woes of mankind or to help it, but only for their
own bliss, they enter Nirvana and...disappear from the sight and the hearts
of men." Such an individual is called a Pratyeka Buddha. Having a high
intellectual development (Lower Manas, or Kama-Manas ) with no spiritual
compassion...he chooses to work selfishly for his own salvation. His is a
nature that is far below that of a "Buddha of Compassion." He strives only
for the reaching of his own personally constructed and isolated Nirvana,
where he lives environed by his own ideas, and is unperceived by anyone but
himself. ( see T. Glos., p. 261, Voice, p. 47fn.)


>From this personal Nirvana he is eventually, "after an immensity of years,"
forced--by the power of Universal Karma--to return. Then he has to again
take an appropriate place in the stream of evolution. The Karma of his
selfish isolation acts. The onward movement of Nature demands a complete
and true perfection, to us it has been pictured as "compassion absolute."
For many, at present, this is a condition that is difficult to understand.
Our civilization has so emphasized our Personality, that we automatically
view our life and objectives possessively. We thus fail to realize that no
one owns anything or anyone. Every being is pursuing its own evolution, and
we are blessed but with a temporary role as an "assistant," in that process.

In the Secret Doctrine, II, p. 79-80, H.P.B. reminds us that
mankind, the vast band of evolving human Egos consists, in part, of
"returning Nirvanees, from preceding Maha-Manvantaras--ages of incalculable
duration which have rolled away in the Eternity"...	"doomed by the law
of Karma and evolution to be reborn (or incarnated) on Earth. Some of these
were Nirmanakayas from other Manvantaras".	S D II 93-4, 233 fn.

In another place she observed:


"Ordinarily, a man is said to reach Nirvana when he evolutes into a Dhyan
Chohan. The condition of a Dhyan Chohan is attained in the ordinary course
of Nature, after the completion of the 7th round in the present planetary
chain. After becoming a Dhyan Chohan, a man does not, according to the Law
of nature, incarnate in any of the other planetary chains of this Solar
system. The whole Solar system is his home.  

He continues to discharge his duties in the Government of this Solar system
until the time of Solar Pralaya, when his monad, after a period of rest,
will have to overshadow in another Solar system a particular human being
during his successive incarnations, and attach itself to his higher
principles when he becomes a Dhyan Chohan in his turn.  

There is progressive spiritual development in the innumerable solar systems
of the infinite cosmos. Until the time of Cosmic Pralaya, the Monad will
continue to act in the manner above indicated, and it is only during the
inconceivable period of cosmic sleep which follows the present period of
activity, that the highest condition of Nirvana is realized...our Mahatmas
have not yet affirmed that there are exactly 7 planetary chains in this
Solar system."  
(THEOSOPHIST, Vol. 5, p. 246, July 1884)

In answer to a later query, she wrote:

"I maintain as an occultist, on the authority of the Secret Doctrine, that
though merged entirely into Parabrahm, man's spirit while not individual per
se, yet preserves its distinct individuality in Paranirvana owing to the
accumulation in it of the aggregates, or skandhas that have survived after
each death, from the highest faculties of the Manas.  

The most spiritual--i.e., the highest and divinest aspirations of every
personality follow Buddhi and the Seventh Principle into Devachan (Swarga)
after the death of each personality along the line of rebirths, and become
part and parcel of the Monad. The personality fades out, disappearing
before the occurrence of the evolution of the new personality (rebirth) out
of Devachan: but the individuality or the spirit-soul...is preserved to the
end of the great cycle (Maya-Manwantara) when each Ego enters Paranirvana,
or is merged in Parabrahm. To our talpatic, or mole-like, comprehension the
human spirit is then lost in the One Spirit, as the drop of water thrown
into the sea can no longer be traced out and recovered.  

But de facto it is not so in the world of immaterial thoughts. This latter
stands in relation to the human dynamic thought, as, say, the visual power
through the strongest conceivable microscope would to the sight of a
half-blind man: and yet this is a most insufficient simile--the difference
is "inexpressible in terms of foot-pounds."  

That such Parabrahmic and Paranirvanic "spirits," or units have and must
preserve their divine (not human) individualities, is shown in the fact
that, however long the "night of Brahma" or even the Universal Pralaya (not
the local Pralaya affecting some one group of worlds) yet, when it ends, the
same individual Divine Monad resumes its majestic path of evolution though
on a higher, hundredfold perfected and more pure chain of earths than before
and brings with it all the essence of compound spiritualities from its
previous countless rebirths."	(THEOSOPHIST, January 1886) --HPB
Articles, II, p. 265)


In 1888, she offered in The Secret Doctrine a general explanation:


"The closer the approach to one's prototype "in Heaven," the better for the
mortal whose personality was chosen by his own personal deity (the 7th
principle), as its terrestrial abode. For, with every effort of will toward
purification and unity with that "Self-god," one of the lower rays breaks
and the spiritual entity of man is drawn higher and ever higher to the ray
that supersedes the first, until from ray to ray, the inner man is drawn
into the one and highest beam of the Parent-SUN."	(The Secret
Doctrine, I, p. 638-9 )


NIRMANAKAYA

 
The Nirmanakaya, is the highest stage. If renunciation (of Nirvana) is
chosen, Bodhi ( Wisdom ) is "practiced" by those who live in that vesture.
The Mahatma, the Master of Devotion (the Jains would call him a
Tirthankara) employs this nirmanakayic body for his further compassionate
work which embraces Humanity and its many individuals in particular, while
at the same time, he proceeds, working on other planes of nature, which
necessarily include harmonic relations with vast and other aspects of the
Universe, of which we are not given the details The karmic future of
individuals, of the "race," of our Earth, lies in front of his gaze, as an
"open book." His part in the grand scheme of Life is clear, as is that of
others. This enables him to employ discrimination in his actions of
assistance. He knows when cycles are due to mature, and whether the time
may be correct to initiate the action of some or another type of learning
opportunity for humanity, a race, or an individual.

The Mahatma is a Nirmanakaya who uses a physical body. This can be done in
several ways: normal birth, substitution ( as in a "borrowed body," ), and
by Kriyasakti, whereby a new body is formed, not "born of woman." The
various methods and reasons for their use have a significance known only to
them. For us to inquire into those particular reasons is curiosity.
	
Gautama the Buddha chose to remain with mankind as a Nirmanakaya,
occasionally incarnating as in the case of Sri Sankaracharya, and later as
Tson-Kha-Pa. So says HPB.	( see Glos 307-8), and Son-Kha-pa. (Glos. p.
305).


"...those Egos of great Adepts who have passed away, and are also known as
Nirmanakayas; ...for whom--since they are beyond illusion--there is no
Devachan, and who, having either voluntarily renounced it for the good of
mankind, or not yet reached Nirvana, remain invisible on earth...they are
re-born over and over again ... Who they are, "on earth"--every student of
Occult science knows..."	SD II 615


"When our great Buddha--the patron of all the adepts, the reformer and the
codifier of the occult system, reached first Nirvana on earth, he became a
Planetary Spirit, i.e.,--his spirit could at one and the same time rove the
interstellar spaces in full consciousness, and continue at will on Earth in
his original and individual body. For the divine Self had so completely
disfranchised itself from matter that it could create at will an inner
substitute for itself, and leaving it in the human form for days, weeks,
sometimes years, affect in no wise by the change either the vital principle
or the physical mind of its body...that is the highest form of adeptship man
can hope for on our planet. But it is as rare as the Buddhas themselves,
the last Khobilghan who reached it being Sang-Ko-Pa of Kokonor (XIV
Century), the reformer of esoteric as well as of vulgar lamaism. Many are
those who "break through the egg shell," few who, once out are able to
exercise their Nirira namastaka fully, when out of the body. Conscious life
in Spirit is as difficult for some natures as swimming, is for some
bodies...The planetary Spirit of that kind (the Buddha like) can pass at
will into other bodies--of more or less etherealized matter, inhabiting
other regions of the Universe. There are many other grades and orders, but
there is no separate and eternally constituted order of Planetary
Spirits..."	Mahat. Let. 43-4


The nature and function of the Dhyan Chohans [ Lords of Wisdom ] is
explained in SD II 233fn. They are "The divine Intelligences charged with
the supervision of Kosmos." T. Glos. p.101.


"...it will be sufficient to point to the following:--	

(1) the Nirmanakaya vesture is preferred by the "Buddhas of
Compassion" to that of the Dharmakaya state, precisely because the latter
precludes him who attains it from any communication or relation with the
finite, i.e., with humanity;  

(2) it is not Buddha (Gautama, the mortal man...) who lives
ubiquitously in "three different spheres, at the same time," but Bodhi, the
universal and abstract principle of divine wisdom, symbolized in philosophy
by Adi-Buddha. It is the latter that is ubiquitous because it is the
universal essence or principle. It is Bodhi, or the spirit of Buddhaship,
which having resolved itself into its primordial homogeneous essence and
merged into it, as Brahma (the universe) merges into Parabrahm, the
Absoluteness is meant under the name of "essential Bodhi." For the
Nirvanee, or Dhyani-Buddha, must be supposed--to be that "essential Bodhi"
itself. It is the Dhyani Bodhisattvas, the primordial rays of the universal
Bodhi, who live in "reflected Bodhi" in Rupadathu, or the world of
subjective "forms;" and it is the Nirmanakayas (plural) who upon casting
their lives of "practical Bodhi," in the "enlightened" or Buddha forms,
remain voluntarily in the Kamadathu (the world of desire), whether in
objective forms on earth or in subjective states in its sphere (the 2nd
Buddhakshetra). This they do in order to watch over, protect and help
mankind." 		
[Glos 129 - Guardian Wall; Voice 74, L on P 19, 
M L 57, Q & A 160, Key 212-3, F P 75,]  

“Thus, it is neither one Buddha who is meant, nor any particular Avatar of
the collective Dhyani Buddhas, but verily Adi-Bodhi--the first Logos, whose
primordial ray is Mahabuddhi, the Universal Soul, Alaya whose flame is
ubiquitous, and whose influence has a different sphere in each of the three
forms of existence, because, once again, it is Universal Being itself or the
reflex of the Absolute..."	Glos 343





Dallas


===================================================
-----Original Message-----
From: L.R. Andrews 
Sent: Tuesday, April 19, 2005 5:04 PM
To: 
Subject: [bn-study] teachers

Dear Friends,
 
Under his recent posting, "Teachers," Dallas quotes HPB as saying,

"That for several years I will not be able to help it (The TS) on, and
steer its course because I will have to act in a body which will have to be
assimilated to the NIRMANAKAYA, because even in occultism, there are such
things as a failure and a RETARDMENT and a MISFIT..." HPB... Letters
that Have Helped Me, p. 281.
 
Dallas, and/or someone else, could you clarify this for us? What does she
mean? What is a body assimilated to Nirmanakaya? What is failure, retardment
and misfit in ocultism?
 
Best Wishes,
 
L.R.