Theos-Talk Archives (April 2005 Message tt01433)

Hallo all,
What must I do on what I see.
On Schiphol they let people taking things with them , very very 
dangerous. Hari Kili

And our douane don't know what to do on this?
Now I know to take a poliman and woman to look to this!!!!
Persons try to take Hari Kili things with them as souvenier.
If I see the Faces, I know enough and exploding by myself.
What a world are we????????
What I try to handle in my counry, is coming from America!!!
'There they did not anithinf, he could take it with him!!!
What kind of idiots you are???????
Christina TL




--- In theos-talk@yahoogroups.com, "W.Dallas TenBroeck" 
<dalval14@e...> wrote:
> 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.