Theos-Talk Archives (July 2006 Message tt00362)

7/18/2006 3:11 PM

Dear Laura:

Your observations are good.

However you write:

"When a man thinks out truly a philosophical problem it is not his under the
laws of nature; it belongs to all; he is not in this realm entitled to any
glory, to any profit, to any private use in it. Hence the seer may take as
much of it as he pleases, but must on his part not claim it or use it for
himself."

Would this apply to priest craft as well?  Does it not speak to the need for
self-reliance?  “

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

I would say that those who assume the duties (?) of a “priest” in any
organized religion  err and lead others into their error – of not thinking
for themselves and relying with blind faith on the opinions and authority of
some other who either claims to KNOW, or who assures the proselyte of their
“wisdom” in the matter of the dictates of a “God” – but why rehash this?
Did you ever read Mabel Collins   THE IDYLL OF THE WHITE LOTUS ?  You will
be able to see how “priest craft” is born and perpetuates itself.  The
scenario is ancient Egypt when the mystery schools were deteriorating.  [
from “Google”
		---------------------------------------------------------


THE IDYLL OF THE WHITE LOTUS

	By Mabel Collins (M.C.)


TO THE TRUE AUTHOR, THE INSPIRER OF THIS WORK, IT IS DEDICATED. 

"There are three truths which are absolute, and which cannot be lost, but
yet may remain silent for lack of speech. 

"The soul of man is immortal, and its future is the future of a thing whose
growth and splendor has no limit. 

"The principle which gives life dwells in us, and without us, is undying and
eternally beneficent, is not heard or seen or smelt, but is perceived by the
man who desires perception. 

"Each man is his own absolute lawgiver, the dispenser of glory or gloom to
himself; the decreer of his life, his reward, his punishment. 
  

It is recommended that you read the short commentary made by T.Subba Row.
It will help you to understand the story of the human journey that is told
in this document.
Go to Comments on The Idyll of the White Lotus first and you will understand
this story much better

 

 


PROLOGUE.

Behold I stood alone, one among many, an isolated individual in the midst of
a united crowd. And I was alone, because, among all the men my brethren who
knew, I alone was the man who both knew and taught. I taught the believers
at the gate, and was driven to do this by the power that dwelleth in the
sanctuary. I had no escape, for in that deep darkness of the most sacred
shrine, I beheld the light of the inner life, and was driven to reveal it,
and by it was I upheld and made strong. For indeed, although I died, it took
ten priests of the temple to accomplish my death, and even then they but
ignorantly thought themselves powerful. 

					BOOK ONE 


	CHAPTER I.

Ere my beard had become a soft down upon my chin I entered the gates of the
temple to begin my noviciate in the order of the priesthood. 

My parents were shepherds outside the city. I had never but once entered
within the city walls until the day my mother took me to the gate of the
temple. It as a feast day in the city, and my mother, a frugal and
industrious woman thus fulfilled two purposes by her journey. She took me to
my destination, and then she departed to enjoy a brief holiday amid the
sights and scenes of the city. 

I was enthralled by the crowds and noises of the streets. I think my nature
was always one that strove to yield itself to the great whole of which it
was such a small part -- and by yielding itself, to draw back into it the
sustenance of life. 

But out of the bustling throng we soon turned. We entered upon a broad,
green plain upon the further side of which ran our sacred, beloved river.
How plainly I behold that scene still! On the banks of the water I saw the
sculptured roofs and glittering ornaments of the temple and its surrounding
buildings shining in the clear morning air. I had no fear, for I had no
definite expectations. But I wondered much whether life within those gates
was as beautiful a thing as it seemed to me it must be. 

At the gate stood a black-robed novice speaking to a woman from the city,
who carried flasks of water which she urgently prayed one of the priests to
bless. She would then have for sale a precious burden -- a thing paid dearly
for by the superstitious populace. 

I peeped through the gate as we stood waiting for our turn of speech, and
beheld a sight that struck me with awe. That awe lasted a long time, even
when I had entered into almost hourly familiarity with the figure which so
impressed me. 

It was one of the white-robed priests, pacing slowly down the broad avenue
towards the gate. I had never seen one of those white-robed priests before,
save on the single occasion when I had before visited the city. I then had
seen several upon the sacred boat in the midst of a river procession. 
But now this figure was hear me, approaching me -- I held my breath. 

The air was indeed very still, but those stately white garments looked, as
the priest moved beneath the shadow of the avenue, as if no earthly breeze
could stir them. His step had the same equable character. He moved, but it
seemed scarcely as though he walked in the fashion that other and impetuous
mortals walk. His eyes were bent on the ground, so that I could not see
them; and, indeed, I dreaded the raising of those drooping lids. His
complexion was fair, and his hair of a dull gold color. His beard was long
and full, but it had the same strangely immovable, almost carven look, to my
fancy. I could not imagine it blown aside. It seemed as though cut in gold,
and made firm for eternity. The whole man impressed me thus -- as a being
altogether removed from the ordinary life of man. 

The novice looked around, his notice attracted probably by my intense gaze,
for no sound reached my ears from the priest's footfall. "Ah!" he said,
"here is the holy priest Agmahd [a servant of the dark goddess[Avidya- the
dark side of human Nature], I will ask him." 

Closing the gate behind him, he drew back, and we saw him speak to the
priest, who bowed his head slightly. The man returned, and taking the water
tasks from the woman carried them to the priest, who laid his hand for a
second upon them. 

She took them again with profuse thanks, and then we were asked our
business. 

I was soon left alone with the black-robed novice. I was not sorry though
considerably awed. I had never cared much for my old task of tending my
father's sheep, and of course I was already filled with the idea that I was
about to become something different from the common herd of men. This idea
will carry poor human nature through severer trials even than that of
leaving one's home forever and entering finally upon a new and untried
course of life. 

The gate swung to behind me, and the black-robed man locked it with a great
key that hung to his waist. But the action gave me no sense of imprisonment,
-- only a consciousness of seclusion and separateness. Who could associate
imprisonment with a scene such as that which lay before me? 
The temple doors were facing the gate, at the other end of a broad and
beautiful avenue. It was not a natural avenue formed by trees planted in the
ground, and luxuriating in a growth of their own choosing. It was formed by
great tubs of stone, in which were planted shrubs of enormous size, but
evidently trimmed and guided most carefully into the strange shapes they
formed. Between each shrub was a square block of stone, upon which was a
carven figure. Those figures nearest the gate I saw to be sphinxes and great
animals with human heads but afterwards I did not dare raise my eyes to gaze
curiously upon them; for I saw again approaching us, in the course of his
regular walk to and fro, the golden-bearded priest Agmahd [a servant of the
dark goddess[Avidya- the dark side of human Nature]. 
Walking on by the side of my guide, I kept my eyes upon the ground. When he
paused I paused, and found that my eyes fell upon the hem of the priest's
white robe. That hem was delicately embroidered with golden characters: it
was enough to absorb my attention and fill me with wonder for a while. 
"A new novice?" I heard a very quiet and sweet voice say. "Well, take him
into the school; he is but a youth yet. Look up, boy; do not fear." 

I looked up, thus encouraged, and encountered the gaze of the priest. His
eyes, I saw, even then in my embarrassment, were of changing color -- blue
and gray. But, soft-hued though they were, they did not give me the
encouragement which I had heard in his voice. They were calm indeed: full of
knowledge: but they made me tremble. 

He dismissed us with a movement of his hand, and pursued his even walk down
the grand avenue; while I, more disposed to tremble than I had been before,
followed silently my silent guide. We entered the great central doorway of
the temple, the sides of which were formed of immense blocks of uncut stone.
I suppose a fit of something like fear must have come upon me, after the
inquisition of the holy priest's eyes; for I regarded these blocks of stone
with a vague sense of terror. 
Within I saw that from the central doorway, a passage proceeded in a long
direct line with the avenue through the building. But that was not our way.
We turned aside and entered upon a network of smaller corridors, and passed
through some small bare rooms upon our way. 

We entered at last a large and beautiful room. I say beautiful, though it
was entirely bare and unfurnished, save for a table at one corner. But its
proportions were so grand, and its structure so elegant, that even my eye,
unaccustomed to discern architectural beauties, was strangely impressed,
with a sense of satisfaction. 

At the table in the corner sat two other youths, copying or drawing, I could
not quite see what. At all events I saw they were very busy, and I wondered
that they scarcely raised their heads to observe our entrance. But,
advancing, I perceived that behind one of the great stone projections of the
wall, there sat an aged white-robed priest, looking at a book which lay upon
his knee. 

He did not notice us until my guide stood deferentially bowing right in
front of him. 

"A new pupil?" he said, and looked keenly at me out of his dim,
bleared-looking eyes. "What can he do?" 

"Not much I fancy," said my guide, speaking of me in an easy tone of
contempt. "He has been but a shepherd lad." 

"A shepherd lad," echoed the old priest; "he will be no use here, then. He
had best work in the garden.

Have you ever learned to draw or copy writing?" he asked, turning upon me. 

I had been taught these things as far as might be, but such accomplishments
were rare, except in the priestly schools and among the small cultivated
classes outside the priesthood. 

The old priest looked at my hands, and turned back to his book. 

"He must learn some time," he said; but I am too full of work now to teach
him. I want more to help me in my work; but with these sacred writings that
have to be closed now, I cannot stay to instruct the ignorant. Take him to
the garden for a while at least, and I will see about him by-and-by." 

My guide turned away and walked out of the room. With a last look around, at
its beautiful appearance, I followed him. 

I followed him down a long, long passage, which was cool and refreshing in
its darkness. At the end was a gate instead of a door, and here my guide
rang a loud bell. 

We waited in silence after the bell had rung. No one came, and presently my
guide rang the bell again. But I was in no hurry. With my face pressed
against the bars of the gate, I looked forth into a world so logical, that I
thought to myself, "It will be no ill to me if the blear-eyed priest does
not want to take me from the garden yet a while!" 

It had been a dusty hot walk from our home to the city, and there the paved
streets had seemed to my country-bred feet infinitely wearisome. Within the
gates of the temple I had as yet only passed down the grand avenue, where
everything filled me so deeply, with awe, that I scarce dared look upon it.
But here was a world of delicate and refreshing glory. Never had I seen a
garden like this. There was greenness, deep greenness; there was a sound of
water, the murmuring of gentle water under control, ready to do service for
man and refresh in the midst of the burning heat which called the
magnificence of color and grand development of form into the garden. 

A third time the bell rang -- and then I saw, coming from among the great
green leaves, a black-robed figure. How strangely out of place did the black
dress look here! and I thought with consternation that I should also be
clothed in those garments before long, and should wander among the
voluptuous beauties of this magical place like a strayed creature from a
sphere of darkness. 
The figure approached, brushing, with its coarse, like the delicate foliage.
I gazed with a sudden awakening of interest upon the face of the man who
drew near, and into whose charge I supposed I was to be committed. And well
I might; for it was a face to awake interest in any human breast. 

			Chapter   II  (to get from GOOGLE)


Dallas

On Behalf Of John Gray
Sent: Tuesday, July 18, 2006 

Subject: 
		Re: The power of lower manas

These "Rules of Occultism apply very well to what Steven states and to
Patanjali.
 
The only way to become aware of the 49 fires and to "Know Thyself"  is in
the application of the Virtues.
 
In any situation that arouses the passions we must apply the Virtues   This
brings the inherent knowledge from the invisible side of our nature to the
visible (true action of brotherhood).  These rules are not dependent on any
organization but are the qualities of the Inner Man or the eternal nature of
All that Lives.

As stated in the quote –

  " Those rules are not made up by some brain or mind, but flow from the
laws of nature, of mind, and of soul."  
 
All "commandments" are not given to us by an external source, but are
indicators of the inner life of each being.  The Masters of Wisdom down
through the ages, make visible these seeds of virtue as they are the keys to
knowledge of Truth.  We cannot know Truth if we do not follow these
"rules".    These are the unassailable basis of  of the Unity of all Beings
and point out the lines laid down by the Masters of Wisdom down through the
ages.  It is only in this way that the Heart and Mind will become ONE.  

 
The Virtues as from the Voice of The Silence-- [ see pp. 52-3 ] ....
 
Those are the keys, where are the doors through which they are applied?  Is
it in our daily life?  The lower manas rebels at their expression and the
voices of Maya  shouts and must be silenced by their steady and constant
expression.
 
We see today many who gain material wealth from the expression of the inner
life and yet we are warned not only in the writings but from within our
heart.  We have only the example of the Great Teachers, who give all
knowledge without any personal gain.

"When a man thinks out truly a philosophical problem it is not his under the
laws of nature; it belongs to all; he is not in this realm entitled to any
glory, to any profit, to any
private use in it. Hence the seer may take as much of it as he pleases, but
must on his part not claim it or use it for himself."
Would this apply to priest craft as well?  Does it not speak to the need for
self-reliance?  

Laura Gray

----- Original Message ----- 
From: W.Dallas TenBroeck 
To: 
Sent: Tuesday, July 18, 2006 
SubjectRe: The power of lower manas

7/18/2006 

Friends:

This appears most helpful to me.

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

H P B on

RULES IN OCCULTISM

[WQJ report on conversation with HPB]

Student. - Are there any rules, binding on all, in white magic or good
occultism? I mean rules similar to the ten commandments of the Christians,
or the rules for the protection of life, liberty, and property recognized by
human law.

Sage. - There are such rules of the most stringent character, the breaking
of which is never wiped out save by expiation. Those rules are not made up
by some brain or mind, but flow from the laws of nature, of mind, and of
soul. Hence they are impossible of nullification. One may break them and
seem to escape for a whole life or for more than a life; but the very
breaking of them sets in motion at once other causes which begin to make
effects, and most unerringly those effects at last react on the violator.
Karma here acts as it does elsewhere, and becomes a Nemesis who, though
sometimes slow, is fate itself in its certainty.

Student. - It is not, then, the case that when an occultist violates a rule
some other adept or agent starts out like a detective or policeman and
brings the culprit to justice at a bar or tribunal such as we sometimes read
of in the imaginative works of mystical writers or novelists?

Sage. - No, there is no such pursuit. On the contrary, all the fellow-adepts
or students are but too willing to aid the offender, not in escaping
punishment, but in sincerely trying to set counteracting causes in motion
for the good of all. For the sin of one reacts on the whole human family.
If, however, the culprit does not wish to do the amount of counteracting
good, he is merely left alone to the law of nature, which is in fact that of
his own inner life from which there can be no escape. 

In Lytton's novel, ZANONI, you will notice the grave Master, Mejnour, trying
to aid Zanoni, even at the time when the latter was falling slowly but
surely into the meshes twisted by himself that ended in his destruction. 

Mejnour knew the law and so did Zanoni. The latter was suffering from some
former error which he had to work out; the former, if himself too stern and
unkind, would later on come to the appropriate grief for such a mistake. But
meanwhile he was bound to help his friend, as are all those who really
believe in brotherhood.

Student. - What one of those rules in any way corresponds to "Thou shalt not
steal"?

Sage. - That one which was long ago expressed by the ancient sage in the
words, "Do not covet the wealth of any creature." This is better than "Thou
shalt not steal," for you cannot steal unless you covet. If you steal for
hunger you may be forgiven, but you coveted the food for a purpose, just as
another covets merely for the sake of possession. The wealth of others
includes all their possessions, and does not mean mere money alone. Their
ideas, their private thoughts, their mental forces, powers, and faculties,
their psychic powers - all, indeed, on all planes that they own or have.
While they in that realm are willing to give it all away, it must not be
coveted by another.

You have no right, therefore, to enter into the mind of another who has not
given the permission and take from him what is not yours. You become a
burglar on the mental and psychic plane when you break this rule. 

You are forbidden taking anything for personal gain, profit, advantage, or
use. But you may take what is for general good, if you are far enough
advanced and good enough to be able to extricate the personal element from
it. 

This rule would, you can see, cut off all those who are well known to every
observer, who want psychic powers for themselves and their own uses. If such
persons had those powers of inner sight and hearing that they so much want,
no power could prevent them from committing theft on the unseen planes
wherever they met a nature that was not protected. And as most of us are
very far from perfect, so far, indeed, that we must work for many lives, yet
the Masters of Wisdom do not aid our defective natures in the getting of
weapons that would cut our own hands. 

For the law acts implacably, and the breaches made would find their end and
result in long after years. The Black Lodge, however, is very willing to let
any poor, weak, or sinful mortal get such power, because that would swell
the number of victims they so much require.

Student. - Is there any rule corresponding to "Thou shalt not bear false
witness"?

Sage. - Yes; the one which requires you never to inject into the brain of
another a false or untrue thought. As we can project our thoughts to
another's mind, we must not throw untrue ones to another. It comes before
him, and he, overcome by its strength perhaps, finds it echoing in him, and
it is a false witness speaking falsely within, confusing and confounding the
inner spectator who lives on thought.

Student. - How can one prevent the natural action of the mind when pictures
of the private lives of others rise before one?

Sage. - That is difficult for the run of men. Hence the mass have not the
power in general; it is kept back as much as possible. But when the trained
soul looks about in the realm of soul it is also able to direct its sight,
and when it finds rising up a picture of what it should not voluntarily
take, it turns its face away. 

A warning comes with all such pictures which must be obeyed. This is not a
rare rule or piece of information, for there are many natural clairvoyants
who know it very well, though many of them do not think that others have the
same knowledge.

Student. - What do you mean by a warning coming with the picture?

Sage. - In this realm the slightest thought becomes a voice or a picture.
All thoughts make pictures. Every person has his private thoughts and
desires. Around these he makes also a picture of his wish for privacy, and
that to the clairvoyant becomes a voice or picture of warning which seems to
say it must be let alone. With some it may assume the form of a person who
says not to approach, with others it will be a voice, with still others a
simple but certain knowledge that the matter is sacred. All these varieties
depend on the psychological idiosyncrasies of the seer.

Student. - What kind of thought or knowledge is excepted from these rules?

Sage. - General, and philosophical, religious, and moral. That is to say,
there is no law of copyright or patent which is purely human in invention
and belongs to the competitive system. When a man thinks out truly a
philosophical problem it is not his under the laws of nature; it belongs to
all; he is not in this realm entitled to any glory, to any profit, to any
private use in it. Hence the seer may take as much of it as he pleases, but
must on his part not claim it or use it for himself. Similarly with other
generally beneficial matters. They are for all. If a Spencer thinks out a
long series of wise things good for all men, the seer can take them all.
Indeed, but few thinkers do any original thinking. They pride themselves on
doing so, but in fact their seeking minds go out all over the world of mind
and take from those of slower movement what is good and true, and then make
them their own, sometimes gaining glory, sometimes money, and in this age
claiming all as theirs and profiting by it.

WQJ report on conversation with HPB, PATH, January, 1895

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