RE: DALLAS - Re: A TRUCE IN THEOS-LEBANON?
Aug 04, 2006 09:06 PM
by W.Dallas TenBroeck
8/4/2006 8:20 PM
RE: DALLAS - Re: A TRUCE IN THEOS-LEBANON?
AND DUGPAS ?
I have never felt curious about the “dugpas.”
Of course there are many references and explanations.
It has sufficed me to know that they based their attitude on intense
selfishness and chose to live a succession of lives focused on the
Since we are students of THEOSOPHY I decided long ago to find out the ideals
recommended and the reasons why they were depicted. I imagine in my own
“Lower Nature” there is enough of selfishness and concept of a most false
So why spend time on researching the negative when our BUDDHI-MANAS
recognizes it instantly and trough the “Voce of Conscience “ helps us to
avoid espousing its recommendations.
Look for instance at the list to be found in THE LIGHT OF ASIA : P. 103
The ten chief Sins came -- MARA'S MIGHTY ONES,
Angels of evil -- Attavâda first,
The SIN OF SELF, who in the Universe
As in a mirror sees her fond face shown,
And crying "I" would have the world say "I,"
And all things perish so if she endure.
"If thou be'st Buddh," she said, "let others grope
Lightless; it is enough that thou art Thou
Changelessly; rise and take the bliss of gods
Who change not, heed not, strive not."
But Buddh spake
"The right in thee is base, the wrong a curse;
Cheat such as love themselves."
Then came wan DOUBT
He that denies -- the mocking Sin -- and this
Hissed in the Master's ear, "All things are shows,
And vain the knowledge of their vanity;
Thou dost but chase the shadow of thyself;
Rise and go hence, there is no better way
Than patient scorn, nor any help for man,
Nor any staying of his whirling wheel."
But quoth our Lord,
"Thou hast no part with me,
False Visikitcha, subtlest of man's foes."
And third came SHE WHO GIVES
DARK CREEDS THEIR POWER,
Draped fair in many lands as lowly FAITH,
But ever juggling souls with rites and prayers;
The keeper of those keys which lock up Hells
And open Heavens.
"Wilt thou dare," she said,
Put by our sacred books, dethrone our gods,
Unpeople all the temples, shaking down
That law which feeds the priests and props the realms?
But Buddha answered,
"What thou bidd'st me keep
Is form which passes, but the free Truth stands;
Get thee unto thy darkness."
Next there drew
Gallantly nigh a braver Tempter, he,
KAMA, THE KING OF PASSIONS, who hath sway
Over the gods themselves, Lord of all loves,
Ruler of Pleasure's realm.
Laughing he came
Unto the Tree, bearing his bow of gold
Wreathed with red blooms, and arrows of desire
Pointed with five-tongued delicate flame which stings
The heart it smites sharper than poisoned barb:
And round him came into that lonely place
Bands of bright shapes with heavenly eyes and lips
Singing in lovely words the praise of Love
To music of invisible sweet chords,
So witching, that it seemed the night stood still
To hear them,
and the listening stars and moon
Paused in their orbits while these hymned to Buddh
Of lost delights, and how a mortal man
Findeth nought dearer in the three wide worlds
Than are the yielded loving fragrant breasts
Of Beauty and the rosy breast-blossoms,
Love's rubies; nay, and toucheth nought more high
Than is that dulcet harmony of form
Seen in the fines and charms of loveliness
Unspeakable, yet speaking, soul to soul,
Owned by the bounding blood, worshipped by will
Which leaps to seize it, knowing this is best,
This the true heaven where mortals are like gods,
Makers and Masters, this the gift of gifts
Ever renewed and worth a thousand woes.
For who hath grieved when soft arms shut him safe,
And all life melted to a happy sigh,
And all the world was given in one warm kiss?
So sang they with soft float of beckoning hands,
Eyes lighted with love-flames, alluring smiles;
In dainty dance their supple sides and limbs
Revealing and concealing like burst buds
Which tell their color, but hide yet their hearts.
Never so matchless grace delighted eye
As troop by troop these midnight-dancers swept
Nearer the Tree, each daintier than the last,
Murmuring "O great Siddârtha! I am thine,
Taste of my mouth and see if youth is sweet!"
Also, when nothing moved our Master's mind,
Lo! Kama waved his magic bow, and lo!
The band of dancers opened, and a shape
Fairest and stateliest of the throng came forth
Wearing the guise of sweet Yasôdhara.
Tender the passion of those dark eyes seemed
Brimming with tears; yearning those outspread arms
Opened towards him; musical that moan
Wherewith the beauteous shadow named his name,
Sighing "My Prince! I die for lack of thee
What heaven hast thou found like that we knew
By bright Rohini in the Pleasure-house,
Where all these weary years I weep for thee?
Return, Siddârtha! ah! return. But touch
My lips again, but let me to thy breast
Once, and these fruitless dreams will end! Ah, look!
Am I not she thou lovedst?"
But Buddh said,
"For that sweet sake of her thou playest thus
Fair and false Shadow! is thy playing vain;
I curse thee not who wear'st a form so dear,
Yet as thou art so are all earthly shows.
Melt to thy void again!"
Thereat a cry
Thrilled through the grove, and all that comely rout
Faded with flickering wafts of flame, and trail
Of vaporous robes.
Next under darkening skies
And noise of rising storm came fiercer Sins,
The rearmost of the Ten; Patigha -- HATE --
With serpents coiled about her waist, which suck
Poisonous milk from both her hanging dugs,
And with her curses mix their angry hiss.
Little wrought she upon that Holy One
Who with his calm eyes dumbed her bitter lips
And made her black snakes writhe to hide their fangs.
Then followed Ruparaga -- LUST OF DAYS --
That sensual Sin which out of greed for life
Forgets to live;
and next him LUST OF FAME,
Nobler Aruparaga, she whose spell
Beguiles the wise, mother of daring deeds,
Battles and toils.
And haughty Mano came,
The FIEND OF PRIDE; and smooth
Uddhachcha; and -- with many a hideous band
Of vile and formless things, which crept and flapped
Toad-like and bat-like –
IGNORANCE, the Dam Of Fear and Wrong,
Avidya, hideous hag,
Whose footsteps left the midnight darker, while
The rooted mountains shook, the wild winds howled,
The broken clouds shed from their caverns streams
Of levin-lighted rain; stars shot from heaven,
The solid earth shuddered as if one laid
Flame to her gaping wounds; the torn black air
Was full of whistling wings, of screams and yells,
Of evil faces peering, of vast fronts
Terrible and majestic, Lords of Hell
Who from a thousand Limbos led their troops
To tempt the Master.
But Buddh heeded not,
Sitting serene, with perfect virtue walled
As is a stronghold by its gates and ramps;
Also the Sacred Tree -- the Bôdhi-tree --
Amid that tumult stirred not, but each leaf
Glistened as still as when on moonlit eves
No zephyr spills the glittering gems of dew;
For all this clamor raged outside the shade
Spread by those cloistered stems:
We need, I think more study of the VIRTUES --m see these:
THE SIX VIRTUES by Robert Crosbie
The Six Virtues
"Try; try; ever keep trying." "Realization comes from dwelling on the things
to be realized." Following such injunctions of Those Who Know, a constant
gain will appear. Ups and downs there will be, in accordance with the swing
of the pendulum, or, more properly, the turn of the spiral. Knowing the law
of action, we can keep on, whether we are at the highest or lowest point of
the cycle. As time goes on and the right attitude is maintained, we shall
grow less and less subject to the high or the low.
To realize, at the beginning, the continuous effort required, would be
discouraging; but as the greatness of the task we have set before ourselves
becomes more and more real, we grow into the condition represented in the
six glorious virtues as that of being constitutionally incapable of
deviating from the right path.
We have in the past generated, or created by thought, and reinforced by
action, numerous elemental beings of the nature of Prakriti. As long as our
thought is in keeping with their natures, no great friction is observed; but
when our thoughts fail to provide them with sustenance, the struggle for
life begins, and must continue until these creatures of ours die, or are so
changed as to cause no hindrance. It is a new Manvantara in our little solar
system, 'the guiding spirit' ruling, controlling, or sweeping away all
entities connected with the old evolution, in accordance with the key-note
of the new. So, in the concrete state of the old, and the nebulous state of
the new, we have to go through the preparatory Rounds. Great Nature repeats
her action in accordance with Law, in the small as well as the great. . . .
One of the results of wisdom is the ability -- in degree, at least -- to do
the right thing, at the right time, and in the right place. The object of
all right doing is to help others who are seen and known not to be right.
Our seeing and knowing their present condition gives us the clue to the kind
and manner of helping. If we judge them incapable of help, we shall afford
them none. So we judge not, but like the Sun and Nature treat all alike --
shine for all, work for all, irrespective of presently held ideas, or
presumable qualifications in any. Such has been the course of all great
Teachers. They come to call "not saints, but sinners to repentance." All
have had their Judases, but even Judases have to have their chance with the
rest; even they are inherently perfect, and having free will may rise to the
opportunity. The Gospel hymn which says, "While the lamp holds out to burn,
the vilest sinner may return," voices a truth; so what is there in all this
that calls for mortal judgment? None, I think you will say, when you
consider the matter in its wider bearing, and in the light of Karma which
brings opportunity both to give and to receive.
There is no pretense of personal virtue or knowledge in handing on for the
benefit of others what one perceives to be good for them. A claim, even a
thought of personal virtue, is detrimental -- because it is personal. The
Egoic perceptions on this plane are limited by this very thing.
"Thy body is not self, thy Self is in itself without a body, and either
praise or blame affects it not."
"Deliverance of mind from thralldom by the cessation of sin and faults is
not for 'Deva-Egos' (reincarnating egos). Thus says the 'Doctrine of the
"The Dharma of the 'Heart' is the embodiment of Bodhi (True, Divine Wisdom),
the Permanent and Everlasting."
"To live to benefit Mankind is the first step. To practice the six glorious
virtues is the second."
The six glorious virtues are:
ONE -- 'Sama.' It consists in obtaining perfect mastery over the mind (the
seat of emotions and desires), and in forcing it to act in subordination to
the intellect which had been strengthened by attaining –
(a) 'Right knowledge of the real and the unreal' (Right Philosophy).
(b) 'Perfect indifference to the fruits of one's actions, both here and
hereafter.' (Renunciation of the fruits of actions.)
TWO -- 'Dama.' Complete mastery over bodily acts.
THREE -- 'Uparati.' Renunciation of all formal religion, and the acquirement
of contemplation of objects without being in the least disturbed in the
performance of the great task one has set before oneself.
FOUR -- 'Titiksha.' Cessation of desire and a constant readiness to part
with everything in the world.
FIVE -- 'Samadana.' That which renders the student constitutionally
incapable of deviating from the right path.
SIX -- 'Shradda.' Implicit confidence on the part of the pupil in his
Master's power to teach, and his own power to learn.
SEVEN -- One other, and the last accomplishment required, is an intense
desire for liberation from conditioned existence and for transformation into
the One Life.
While some of these may be beyond us, we can 'practise' in these directions;
in fact, we have been so doing, and we know that practice makes perfect.
[ From The Friendly Philosopher, 78-81 Robert Crosbie ]
Sent: Friday, August 04, 2006 5:55 PM
Subject: DALLAS - Re: A TRUCE IN THEOS-LEBANON?
Dallas, Pedro and Friends,
I was thinking, as a topic that might help us start off a more
constructive dialogue, we take a cue from Pedro and look at how humanity
has been deceived down a very dark path.
Perhaps Dallas could start us
off with some material from HPB, Judge and the Masters on what they have
to say about Dugpas or Black Magicians. Perhaps those that come from
other traditions can introduce what they have.
Are there real existing
Dugpas or are we speaking of an anthropomorphization of the dark
tendencies that exist in all of us. Some theosophical commentators
dismiss the idea of Dugpas in the same way that others dismiss
conspiracies and conspiracy theories. Is this justified? Do we have to
know how a Dugpa (or someone actively trying to deceive us) acts and
behaves in order to avoid being ensnared by one? Without alluding to
particular religions, groups, etc., how do we recognize deception and
how do we warn others, especially the majority of humanity that tends to
follow its own immediate self-interest?
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