Theos-Talk Archives (January 2006 Message tt00066)

I have no intention of being stubborn... but I really think this is a
great problem to deal. Many people all around the world have vivid
memories about their 'previous lives' (and they are not all
spiritualists/ followers of kardec) For decades stories have been
recorded, children have demonstrated knowlege of names and facts they
could not possibly know... and they report to some decades before
their birth, sometimes a century... but never 500 years.. a thousand
years ago... and in many cases the truth of the statements of these
childrend could be found. 
So we are dealing with some kind of impasse.
I myself have never been a spiritist and I have had vivid memories of
at least two of my past lives. I didn't have a 'regression' made by a
therapist.. I just had dreams, and visions, and intuitions as I grew
up. How can someone explain a 6 year-old child pointing at a picture
of someone in the 19 century and thelling tho her father 'her name is
[...] and he was from [...]' and then turn and go back playing... -
for example
this is nothing special..
I have the greatest respect for HPB and for me her theachings and the
masters' are of great worth.
but sometinh must be wrong when a written teaching is contrary to
one's pracital experience.
I know "i" didnt die in an abrupt way, too early, in an accident...
"I" died of ageing.. old, sleeping in my bed.. and it took 47 years to
return..
I also know that he 14 dalai lama was recognized as the same 'manas'
(if i may say so) that the one of the 13 dalai lama... and it was also
just a matter of years.
and many other similar cases are related.
I'm aware that the spiritualist's way of thinking about reincarnaiton
is not quite corret.. because they believe in an 'same being', like if
the same person went on from life to life... budhism is much more
elaborated when it talks about the 'skhandas' and how the 'samskaras'
(which carries our karma, and so, our 'impermanent personality') go to
a next 'new born' which is the same 'flow of energy' that has being
trying to be free of ignorance since the beginingless begining. 
And the 'next person' maybe will not bring forth the 'qualities' of
the 'previous one'; but may recollet some 'skhandas' of "himself" 400
years ago... the ones which are necessary to be dealt in the present
moment.
That is what i understand when HPB talks "it's not natural".. because
'natural' should be free from ignorance, which keep us captive...
Well i'm not willing to create a confusion... I just thought about
sharing a personal experience, since this matter is so complicated.


--- In theos-talk@yahoogroups.com, "W.Dallas TenBroeck"
<dalval14@e...> wrote:
>
> REMEMBERING THE EXPERIENCES 
> 
> OF THE EGO
> 
> 
> TO many it seems puzzling that we do not remember the experiences of the
> Higher Self in sleep. But as long as we ask "Why does not the lower self
> remember these experiences," we shall never have an answer. There is a
> contradiction in the question, because the lower self, never having
had the
> experiences it is required to remember, could not at any time recollect
> them.
> 
> When sleep comes on, the engine and instrument of the lower
personality is
> stopped, and can do nothing but what may be called automatic acts.
The brain
> is not in use, and hence no consciousness exists for it until the waking
> moment returns. The ego, when thus released from the physical
chains, from
> its hard daily task of living with and working through the bodily
organs,
> proceeds to enjoy the experiences of the plane of existence which is
> peculiarly its own. 
> 
> On that plane it uses a method and processes of thought, and
perceives the
> ideas appropriate to it through organs different from those of the
body. All
> that it sees and hears (if we may use those terms) appears reversed
from our
> plane. The language, so to say, is a foreign one even to the inner
language
> used when awake. 
> 
> So, upon reassuming life in the body, all that it has to tell its lower
> companion must be spoken in a strange tongue, and for the body that
is an
> obstruction to comprehension. We hear the words, but only now and then
> obtain flashes of their meaning. It is something like the
English-speaking
> person who knows a few foreign words entering a foreign town and
there being
> only able to grasp those few terms as he hears them among the
multitude of
> other words and sentences which he does not understand. 
> 
> What we have to do, then, is to learn the language of the Ego, so
that we
> shall not fail to make a proper translation to ourselves. For at all
times
> the language of the plane through which the Ego nightly floats is a
foreign
> one to the brain we use, and has to be always translated for use by the
> brain. If the interpretation is incorrect, the experience of the Ego
will
> never be made complete to the lower man. 
> 
> But it may be asked if there is an actual language for the Ego,
having its
> sound and corresponding signs. Evidently not; for, if there were, there
> would have been made a record of it during all those countless years
that
> sincere students have been studying themselves. It is not a language
in the
> ordinary sense. It is more nearly described as a communication of
ideas and
> experience by means of pictures. 
> 
> So with it a sound may be pictured as a color or a figure, and an
odor as a
> vibrating line; an historical event may be not only shown as a
picture, but
> also as a light or a shadow, or as a sickening smell or delightful
incense;
> the vast mineral world may not only exhibit its planes and angles and
> colors, but also its vibrations and lights. 
> 
> Or, again, the ego may have reduced its perceptions of size and
distance for
> its own purposes, and, having the mental capacity for the time of
the ant,
> it may report to the bodily organs a small hole as an abyss, or the
grass of
> the field as a gigantic forest. These are adduced by way of example,
and are
> not to be taken as hard and fast lines of description.
> 
> Upon awakening, a great hindrance is found in our own daily life and
terms
> of speech and thought to the right translation of these experiences,
and the
> only way in which we can use them with full benefit is by making
ourselves
> porous, so to speak, to the influences from the higher self, and by
living
> and thinking in such a manner as will be most likely to bring about
the aim
> of the soul.
> 
> This leads us unerringly to virtue and knowledge, for the vices and the
> passions eternally becloud our perception of the meaning of what the Ego
> tries to tell us. It is for this reason that the sages inculcate
virtue. Is
> it not plain that, if the vicious could accomplish the translation
of the
> Ego's language, they would have done it long ago, and is it not
known to us
> all that only among the virtuous can the Sages be found?
> 
> Eusebio Urban	Path, June, 1890
> 
> ----------------------------------------------------
> 
> Best wishes,
> 
> Dallas
>