LIGHT ON THE PATH - 124 : Seek it not by any one road. - 17

🌹 LIGHT ON THE PATH - 124 🌹

🍀 For those WHO DESIRE TO ENTER WITHIN - For DISCIPLES 🍀

✍️. ANNIE BESANT and LEADBEATER
📚. Prasad Bharadwaj

CHAPTER 8 - THE 20th RULE

🌻 20. Seek it not by any one road. - 17 🌻

470. The differences at these levels are sufficiently great to warrant such a classification. On the physical plane everything depends very much upon its form, and that is also true in the astral and lower mental worlds. At the level of the causal body, though it is not quite true that we are without form, at least the forms are different and more direct. The thought of the causal body is like a flash of lightning darting directly to its object; instead of making a definite separated form, it is simply an out-rush, straight ‘to the object, of the impulse which the thought has given.

471. When we rise above that to the buddhic we reach a condition which, as I have explained before, can hardly be described in words. There the thought of each person is a pulsation of the whole plane, so that every person at that level enfolds within himself the thought of all the others and can learn from it and can experience through it, as it were. One cannot hope to make it very clear; one can only suggest.

472. It is well for us to try to understand those higher states. Almost the only way in which we can do this is by the method adopted in the Hindu books, which is always a negation.

They do not describe a state of consciousness; they gradually eliminate all the things that it is not. After doing that, if we can manage to retain a sort of sublimated essence of the thought of the thing, we are coming a little nearer to what it really is. The followers of the Buddha often asked: “What is nirvana?”, or sometimes they would say: “Is nirvana, or is it not?” – that is to say, has it an existence, or has it not?

The Buddha on one occasion answered: “Nirvana is; beyond a doubt it exists, and yet if you ask me if it is, I can only say that it is neither a state of being nor of not-being in the sense in which you understand those words.” Perhaps even He could not make it clear to us at our level. In our own far smaller way we have the same kind of experience.

I can bear witness that when one develops the buddhic consciousness and uses it, much which we now cannot make clear becomes absolutely plain; but the moment one drops back from that condition of consciousness one can no longer express that which one has understood. That it is not readily to be expressed is shown by the fact that the Buddha Himself, so very much greater, was yet unable to put it into words to be understood down here, except by negatives.

Continues...

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25 Mar 2021