Theos-Talk Archives (May 2005 Message tt00212)

I guess my motive can be explained as just an internalized motive to
understand, and not just to know facts. Reading tutorials,
introductory material, and theosophical documents really doesn't cut
it. Only practice and realizations I reach myself gives me the sense
of achievement that I am looking for. There's just a higher sense of
satisfaction that way. The occultism training helps me reach those
realizations, because they let you see through the shrouded physical
senses to observe what's truly going on.

I also wish to see the world for what it really is, because I've
always had a feeling there is more than life to what meets the eye,
literally and figuratively.

Ultimately I don't know why I strive for this. I could possibly cover
my motive with an "I'm going to use this knowlege to everyone's
benefit in the future," which is the case, but is not what my initial,
and true motive is as of now. However, I can honestly say I don't have
any negative intent, such as using this knowlege to violate any part
of my moral code.

However, during occultism training, often you will find yourself at
dead-ends and traps. There are quite a few along the way. It's often a
risky trial and error process, but you are guided most of the way.
Sometimes there are obvious warnings you're doing something wrong, and
sometimes you'll pass right by and screw up big time. And I found
myself in that situation last week.

It's difficult, though; I must admit, sometimes I find myself
dumbfounded or completely inept to what's happening when I'm
performing certain techniques. I'm usually more receptive at night.
It's when I do my best work, and it is when my higher ego shines
through in my words and my actions.

-Mark H.


On 5/6/05, W.Dallas TenBroeck <dalval14@earthlink.net> wrote:
> May 6 2005
> 
> Question for Occultists
> 
> Dear Mark:
> 
> I am not sure if this will help, and if it does not tell me exactly in what
> areas you want more detail. I'll try to get it to you. At the moment here
> are some general basics.
> 
> You say you are under training. Why? What is your own deep seated motive?
> 
> Answer that to yourself and some of your "problems" will be visible and
> resolvable. Changes can only be done by one's own will. But as it is a
> tremendous force when knowingly applied, directions for its use are scanty.
> 
> There is no substitute for study you do by yourself. It may take years --
> and patience as well as attention are needed And, you will learn that you
> need to be framing your own progress. As for instance, if you desired to
> take advanced studies at a University, how would you plan your work? You
> have to make sure of your objectives. You have the rest of your life to
> work at them.
> 
> Nor can any "powers" be "given" to anyone. If you have paid money, then you
> can be sure it is not esotericism or occultism -- since if it were that
> easily available, those who offer to sell it would not need to do so. So,
> be careful.
> 
> Have you looked into and read at least the beginning pages of Vol. I of ISIS
> UNVEILED -- it is available "on line" at
> 
> www.phx-ult-lodge.org/
> 
> It will at least introduce to some of the complexities and interesting
> aspects of your study. Also may be explain how difficult it can be.
> 
> Another text you might read is:
> 
> PATANJALI -- YOGA APHORISMS
> 
> This will introduce you to the complexities of the dual Mind. We all have
> that. Hence, the warnings.
> 
> Best wishes,
> 
> Dallas
> 
> PS Here goes:
> 
> ------------------------------------------------
> 
> THEOSOPHY GENERALLY STATED
> 
> THE claim is made that an impartial study of history, religion and
> literature will show the existence from ancient times of a great body of
> philosophical, scientific and ethical doctrine forming the basis and origin
> of all similar thought in modern systems.
> 
> It is at once religious and scientific, asserting that religion and science
> should never be separated. It puts forward sublime religious and ideal
> teachings, but at the same time shows that all of it can be demonstrated to
> reason, and that authority other than that has no place, thus preventing the
> hypocrisy which arises from asserting dogmas on authority which no one can
> show as resting on reason.
> 
> This ancient body of doctrine is known as the "Wisdom Religion" and was
> always taught by adepts or initiates therein who preserve it through all
> time.
> 
> Hence, and from other doctrines demonstrated, it is shown that man, being
> spirit and immortal, is able to perpetuate his real life and consciousness,
> and has done so during all time in the persons of those higher flowers of
> the human race who are members of an ancient and high brotherhood who
> concern themselves with the soul development of man, held by them to include
> every process of evolution on all planes.
> 
> The initiates, being bound by the law of evolution, must work with humanity
> as its development permits. Therefore from time to time they give out again
> and again the same doctrine which from time to time grows obscured in
> various nations and places. This is the wisdom religion, and they are the
> keepers of it.
> 
> At times they come to nations as great teachers and "saviours," who only
> re-promulgate the old truths and system of ethics. This therefore holds that
> humanity is capable of infinite perfection both in time and quality, the
> saviours and adepts being held up as examples of that possibility.
> 
> From this living and presently acting body of perfected men H.P.Blavatsky
> declared she received the impulse to once more bring forward the old ideas,
> and from them also received several keys to ancient and modern doctrines
> that had been lost during modern struggles toward civilization, and also
> that she was furnished by them with some doctrines really ancient but
> entirely new to the present day in any exoteric shape.
> 
> These she wrote among the other keys furnished by her to her fellow members
> and the world at large. Added, then, to the testimony through all time found
> in records of all nations we have this modern explicit assertion that the
> ancient learned and humanitarian body of adepts still exists on this earth
> and takes an interest in the development of the race.
> 
> Theosophy postulates an eternal principle called the "unknown," (sometimes
> THE ABSOLUTE) which can never be cognized except through its manifestations.
> 
> This eternal principle is in and is every thing and being; it periodically
> and eternally manifests itself and recedes again from manifestation. In this
> ebb and flow evolution proceeds and itself is the progress of the
> manifestation.
> 
> The perceived [physical and psychic] universe is the manifestation of this
> unknown, including spirit and matter, for Theosophy holds that those are but
> the two opposite poles of the one unknown principle. They coexist, are not
> separate nor separable from each other, or, as the Hindu scriptures say,
> there is no particle of matter without spirit, and no particle of spirit
> without matter.
> 
> In manifesting itself the spirit-matter differentiates on seven planes, each
> more dense on the way down to the plane of our senses than its predecessor,
> the substance in all being the same only differing in degree. Therefore from
> this view the whole universe is alive, not one atom of it being in any sense
> dead. It is also conscious and intelligent, its consciousness and
> intelligence being present on all planes though obscured on this one.
> 
> On this plane of ours THE SPIRIT FOCALIZES ITSELF IN ALL HUMAN BEINGS WHO
> CHOOSE TO PERMIT IT TO DO SO, and the refusal to permit it is the cause of
> ignorance, of sin, of all sorrow and suffering.
> 
> In all ages some have come to this high state, have grown to be as gods, are
> partakers actively in the work of nature, and go on from century to century
> widening their consciousness and increasing the scope of their governmentin
> nature.
> 
> This is the destiny of all beings, and hence at the outset Theosophy
> postulates this perfectibility of the race, removes the idea of innate
> unregenerable wickedness, and offers a purpose and an aim for life which is
> consonant with the longings of the soul and with its real nature, tendingat
> the same time to destroy pessimism with its companion, despair.
> 
> In Theosophy the world is held to be the product of the evolution of the
> principle spoken of from the very lowest first forms of life guided as it
> proceeded by intelligent perfected beings from other and older evolutions,
> and compounded also of the egos or individual spirits for and by whom it
> emanates.
> 
> Hence MAN AS WE KNOW HIM IS HELD TO BE A CONSCIOUS SPIRIT, THE FLOWER OF
> EVOLUTION, with other and lower classes of egos below him in the lower
> kingdoms, all however coming up and destined one day to be on the same human
> stage as we now are, we then being higher still.
> 
> Man's consciousness being thus more perfect is able to pass from one to
> another of the planes of differentiation mentioned. If he mistakes any one
> of them for the reality that he is in his essence, he is deluded; the object
> of evolution then is to give him complete self-consciousness so that he may
> go on to higher stages in the progress of the universe.
> 
> His evolution after coming on the human stage is for the getting of
> experience, and in order to so raise up and purify the various planes of
> matter with which he has to do, that the voice of the spirit may be fully
> heard and comprehended.
> 
> He is a religious being because he is a spirit encased in matter, which is
> in turn itself spiritual in essence. Being a spirit he requires vehicles
> with which to come in touch with all the planes of nature included in
> evolution, and it is these vehicles that make of him an intricate, composite
> being, liable to error, but at the same time able to rise above all
> delusions and conquer the highest place. He is in miniature the universe,
> for he is as spirit, manifesting himself to himself by means of seven
> differentiations.
> 
> Therefore is he known in Theosophy as a sevenfold being. The Christian
> division of body, soul, and spirit is accurate so far as it goes, but will
> not answer to the problems of life and nature, unless, as is not the case,
> those three divisions are each held to be composed of others, which would
> raise the possible total to seven.
> 
> The spirit stands alone at the top, next comes the spiritual soul or Buddhi
> as it is called in Sanskrit. This is [known as WISDOM] as it partakes more
> of the spirit than any below it, and is connected with Manas or mind, these
> three being the real trinity of man, the imperishable part, the real
> thinking entity living on the earth in the other and denser vehicles by its
> evolution.
> 
> Below in order of quality is the plane of the desires and passions shared
> with the animal kingdom, unintelligent, and the producer of ignorance
> flowing from delusion. It is distinct from the will and judgment, and must
> therefore be given its own place.
> 
> On this plane is gross life, manifesting, not as spirit from which it
> derives its essence, but as energy and motion on this plane. It being common
> to the whole objective plane and being everywhere, is also to be classed by
> itself, the portion used by man being given up at the death of the body.
> 
> Then last, before the objective body, is the model or double of the outer
> physical case. This double is the astral body belonging to the astral plane
> of matter, not so dense as physical molecules, but more tenuous and much
> stronger, as well as lasting. It is the original of the body permitting the
> physical molecules to arrange and show themselves thereon, allowing them to
> go and come from day to day as they are known to do, yet ever retaining the
> fixed shape and contour given by the astral double within.
> 
> These lower four principles or sheaths are the transitory perishable partof
> man, not himself, but in every sense the instrument he uses, given up at the
> hour of death like an old garment, and rebuilt out of the general reservoir
> at every new birth.
> 
> The trinity is the real man, the thinker, the individuality that passes from
> house to house, gaining experience at each rebirth, while it suffers and
> enjoys according to its deeds - it is the one central man, the living
> spirit-soul.
> 
> Now this spiritual man, having always existed, being intimately concernedin
> evolution, dominated by the law of cause and effect, because in himself he
> is that very law, showing moreover on this plane varieties of force of
> character, capacity, and opportunity, his very presence must be explained,
> while the differences noted have to be accounted for.
> 
> The doctrine of reincarnation does all this. It means that man as a thinker,
> composed of soul, mind and spirit, occupies body after body in life after
> life on the earth which is the scene of his evolution, and where he must,
> under the very laws of his being, complete that evolution, once it has been
> begun. In any one life he is known to others as a personality, but in the
> whole stretch of eternity he is one individual, feeling in himself an
> identity not dependent on name, form, or recollection.
> 
> This doctrine is the very base of Theosophy, for it explains life and
> nature. It is one aspect of evolution, for as it is re-embodiment in
> meaning, and as evolution could not go on without re-embodiment, it is
> evolution itself, as applied to the human soul. But it is also a doctrine
> believed in at the time given to Jesus and taught in the early ages of
> Christianity, being now as much necessary to that religion as it is to any
> other to explain texts, to reconcile the justice of God with the rough and
> merciless aspect of nature and life to most mortals, and to throw a light
> perceptible by reason on all the problems that vex us in our journey through
> this world.
> 
> The vast, and under any other doctrine unjust, difference between the savage
> and the civilized man as to both capacity, character, and opportunity canbe
> understood only through this doctrine, and coming to our own stratum the
> differences of the same kind may only thus be explained. It vindicates
> Nature and God, and removes from religion the blot thrown by men who have
> postulated creeds which paint the creator as a demon.
> 
> Each man's life and character are the outcome of his previous lives and
> thoughts. Each is his own judge, his own executioner, for it is his own hand
> that forges the weapon which works for his punishment, and each by his own
> life reaches reward, rises to heights of knowledge and power for the goodof
> all who may be left behind him.
> 
> Nothing is left to chance, favor, or partiality, but all is under the
> governance of law. Man is a thinker, and by his thoughts he makes the causes
> for woe or bliss; for his thoughts produce his acts. He is the centre for
> any disturbance of the universal harmony, and to him as the centre the
> disturbance must return so as to bring about equilibrium, for nature always
> works towards harmony.
> 
> Man is always carrying on a series of thoughts, which extend back to the
> remote past, continually making action and reaction. He is thus responsible
> for all his thoughts and acts, and in that his complete responsibility is
> established; his own spirit is the essence of this law and provides for ever
> compensation for every disturbance and adjustment for all effects.
> 
> This is the law of Karma or justice, sometimes called the ethical law of
> causation. It is not foreign to the Christian scriptures, for both Jesus and
> St. Paul clearly enunciated it. Jesus said we should be judged as we gave
> judgment and should receive the measure meted to others. St. Paul said:
> "Brethren, be not deceived, God is not mocked, for whatsoever a man soweth
> that also shall he reap." And that sowing and reaping can only be possible
> under the doctrines of Karma and reincarnation.
> 
> But what of death and after? Is heaven a place or is it not? Theosophy
> teaches, as may be found in all sacred books, that after death the soul
> reaps a rest. This is from its own nature. It is a thinker, and cannot
> during life fulfill and carry out all nor even a small part of the myriads
> of thoughts entertained.
> 
> Hence when at death it casts off the body and the astral body, and is
> released from the passions and desires, its natural forces have immediate
> sway and it thinks its thoughts out on the soul plane, clothed in a finer
> body suitable to that existence. This is called Devachan. It is the very
> state that has brought about the descriptions of heaven common to all
> religions, but this doctrine is very clearly put in the Buddhist and Hindu
> religions.
> 
> It is a time of rest, because the physical body being absent the
> consciousness is not in the completer touch with visible nature which is
> possible on the material plane. But it is a real existence, and no more
> illusionary than earth life; it is where the essence of the thoughts of life
> that were as high as character permitted, expands and is garnered by the
> soul and mind. When the force of these thoughts is fully exhausted the soul
> is drawn back once more to earth, to that environment which is sufficiently
> like unto itself to give it the proper further evolution.
> 
> This alternation from state to state goes on until the being rises from
> repeated experiences above ignorance, and realizes in itself the actual
> unity of all spiritual beings. Then it passes on to higher and greater steps
> on the evolutionary road.
> 
> No new ethics are presented by Theosophy, as it is held that right ethics
> are for ever the same. But in the doctrines of Theosophy are to be found the
> philosophical and reasonable basis for ethics and the natural enforcementof
> them in practice.
> 
> Universal brotherhood is that which will result in doing unto others as you
> would have them do unto you, and in your loving your neighbour as yourself -
> declared as right by all teachers in the great religions of the world.
> 
> WILLIAM Q JUDGE Lucifer, December, 1893
> 
> From the Official Report, World's Parliament of Religions, 1893
> ---------------------------------------------
> 
> THE APPLICATION OF THEOSOPHICAL THEORIES
> 
> The mistake is being made by a great many persons, among them being
> Theosophists, of applying several of the doctrines current in Theosophical
> literature, to only one or two phases of a question or to only one thing at
> a time, limiting rules which have universal application to a few cases, when
> in fact all those doctrines which have been current in the East for so long
> a time should be universally applied.
> 
> For instance, take the law of Karma. Some people say, "yes, we believe in
> that," but they only apply it to human beings. They consider it only in its
> relation to their own acts or to the acts of all men. Sometimes they failto
> see that it has its effect not only on themselves and their fellows, but as
> well on the greatest of Mahatmas.
> 
> Those great Beings are not exempt from it; in fact they are, so to say, more
> bound by it than we are. Although they are said to be above Karma, this is
> only to be taken to mean that, having escaped from the wheel of Samsara
> (which means the wheel of life and death, or rebirths), and in that sense
> are above Karma, at the same time we will find them often unable to act in a
> given case.
> 
> Why? If they have transcended Karma, how can it be possible that in any
> instance they may not break the law, or perform certain acts which to us
> seem to be proper at just that juncture? Why can they not, say in the case
> of a chela who has worked for them and for the cause, for years with the
> most exalted unselfishness, interfere and save him from suddenly falling or
> being overwhelmed by horrible misfortune; or interfere to help or direct a
> movement? It is because they have become part of the great law of Karma
> itself. It would be impossible for them to lift a finger.
> 
> Again, we know that at a certain period of progress, far above this
> sublunary world, the adept reaches a point when he may, if he so chooses,
> formulate a wish that he might be one of the Devas, one of that bright host
> of beings of whose pleasure, glory and power we can have no idea.
> 
> The mere formulation of the wish is enough. At that moment he becomes oneof
> the Devas. He then for a period of time which in its extent is incalculable,
> enjoys that condition--then what? Then he has to begin again low down in the
> scale, in a mode and for a purpose which it would be useless to detail here,
> because it could not be understood, and also because I am not able to putit
> in any language with which I am conversant. In this, then, is not this
> particular adept who thus fell, subject to the law of Karma?
> 
> There is in the Hindoo books a pretty story which illustrates this. A
> certain man heard that every day a most beautiful woman rose up out of the
> sea, and combed her hair. He resolved that he would go to see her. He went,
> and she rose up as usual. He sprang into the sea behind her, and with her
> went down to her abode.
> 
> There he lived with her for a vast length of time. One day she said she had
> to go away and stated that he must not touch a picture which was on the
> wall, and then departed. In a few days, fired by curiosity, he went to look
> at the picture; saw that it was an enameled one of a most ravishingly
> beautiful person, and he put out his hand to touch it. At that moment the
> foot of the figure suddenly enlarged, flew out from the frame, and sent him
> back to the scenes of earth, where he met with only sorrow and trouble.
> 
> The law of Karma must be applied to everything. Nothing is exempt from it.
> It rules the vital molecule from plant up to Brahma himself. Apply it then
> to the vegetable, animal and human kingdom alike.
> 
> Another law is that of Reincarnation. This is not to be confined only to the
> souls and bodies of men. Why not use it for every branch of nature to which
> it may be applicable? Not only are we, men and women, reincarnated; but also
> every molecule of which our bodies are composed. In what way, then, can we
> connect this rule with all of our thoughts? Does it apply there? It seemsto
> me that it does, and with as much force as anywhere.
> 
> Each thought is of definite length. It does not last for over what we may
> call an instant, but the time of its duration is in fact much shorter. It
> springs into life and then it dies; but it is at once reborn in the form of
> another thought.
> 
> And thus the process goes on from moment to moment, from hour to hour, from
> day to day. And each one of these reincarnated thoughts lives its life, some
> good, some bad, some so terrible in their nature that if we could see them
> we would shrink back in affright.
> 
> Further than that, a number of these thoughts form themselves into a certain
> idea, and it dies to be reincarnated in its time. Thus on rolls this vast
> flood. Will it overwhelm us? It may; it often does. Let us then make our
> thoughts pure. Our thoughts are the matrix, the mine, the fountain, the
> source of all that we are and of all that we may be.
> 
> WILLIAM Q. JUDGE The Occult Word, May, 1886
> 
> ==============================
> 
> -----Original Message-----
> From: Mark Hamilton Jr.
> Sent: Friday, May 06, 2005 7:33 AM
> To:
> Subject: RE: : Question for Occultists -- What is sorcery ?
> 
> I'm not really interested in developing "powers", just more or less
> trying to find out what I was doing wrong in my training. In the
> future I'm going to pay less attention to the occultism aspect (using
> it), and more attention to the nature aspect (learning how it works).
> 
> I think I need a low-level, completely basic tutorial on how
> everything in the universe works now. Is that asking too much?
> 
> -Mark H.
> 
> CUT
> 
> 
> Yahoo! Groups Links
> 
> 
> 
> 
> 


-- 
Mark Hamilton Jr.
waking.adept@gmail.com