Hi Christine,
I am not sure what you mean. Could you expand.
Thanks
Cass
christinaleestemaker <christinaleestemaker@yahoo.com> wrote:
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"
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."
=== message truncated ===
__________________________________________________
Do You Yahoo!?
Tired of spam? Yahoo! Mail has the best spam protection around
http://mail.yahoo.com
[Non-text portions of this message have been removed]
Yahoo! Groups Links
