[TSC] Since Michael seems now to be proposing a science module in Year I of the course, I think I should find it helpful to know what such a module would be intended to do. What is puzzling me is the development which have taken place in so many sciences. I'm thinking of physics, many branches of medicine, astronomy and so on. What would a science module do? Establish the method perhaps. But that method has changed over the centuries and will continue to do so. If we are to have a science module, it would presumably be helpful if we knew what it was intended to do. Terry
[MDR] It's a legitimate question. I am hoping for Jose's input on this. I took the suggestion straight from DK when He was dealing with courses related somewhat to the microcosm. He seemed to list science with the history of man.
It would seem to me that the interface between science and occultism would be a reasonable focus, emphasizing those break-throughs in a number of the sciences which point to the validity of the Ageless Wisdom.
I know science will be very important in the 5th ray Aquarian Age. Of course, we could wait until the next year when the emphasis is more on the mental vehicle. It is a question of when to begin grounding student thought in fifth ray approaches.
There is no question but that the History of Man could easily take two trimesters if we wished, so I am not adamant on the science course in Year 1. By year two, the emphasis on the kingdoms of nature will call for a scientific approach. I just want to see what Jose will say about when to begin and how to develop this line of thought.
The fifth ray Ashram is very much with us and they, we are told, are the "true occultists". DK emphasizes the sciences quite a bit and the structure of matter is very important as we begin to study both the SD (we know about HPB's extensive scientific knowledge) and TCF...so it is simply a grounding in some of the principles which distinguish the kind of illumination which is destined to come via the fifth ray.
I am not the scientist. So I am waiting for comment by those who are more so--Jose, Luis, perhaps Luis (he gives himself a fifth ray in the mind, I believe).
Nicole (in Australia) also has a strong R5, but it will incorporated into healing, for which she already has devised a very good and quite complete course.
[JB] You ask my advice on how to integrate "science" (facts) to the proposed curriculum. I need to think more about this because, as you may see in our proposal for the Latin School, such factual material is considered to be more of a requirement for admission, covered at the undergraduate university level.
The scientific method, on the other hand, is a discipline to be integrated into all tracks of any curriculum for the FSM, I think. What is the "attitude of the Observer" if not an instance of the scientific method at work? Is "subjectivity" always biased (as claimed by the orthodox scientific method)? Is there an esoteric scientific method? Deep epistemological issues (e.g., what is a FACT?) need to be addressed in any theory of causality (some links in our webpage address this point). As suggested by Terry, the history of the scientific method would also need to be addressed (e.g., Khun's "paradigm shifts" in his classic book The Copernican Revolution).
[TSC] Thanks for your thoughts Jose. Integrating science into syllabuses is an attractive idea. However, it could prove more demanding than a syllabus on its own. Maybe the answer is try out one syllabus at some stage and see if we can ask sensible questions and provide thoughtful means of answering. Terry
[BM] In "Language of Energy" - syllabus developing, we find it difficult to schedule Astronomy because of the workload... astronomy will tend to be used in Astrology only - and perhaps not so much in the other subjects... if science is not a course in itself, students may tend to prioritize science lower, because it is fragmented...
[JB] Good thoughts, thank you. Maybe it's not an either/or decision, but both could be possible.
There are 886 instances of the word "science" in the 19 AAB-DK books (1508 for science, scientist or scientific), as in:
"The problem of death, which is in reality the problem of the relation between the subjective and the objective, between the tangible and the intangible, and between life and form. This problem will be solved in the realm of psychology by scientific recognition of the true nature of the individual or soul and of the persona."
Does this quote exclusively belong to a "science" module? Probably not. I would agree that it would be good to be able to link to a reference where the scientific method is related to esotericism, but "scientific recognitions" in esotericism are not "Ray 5 stuff" to be dealt in scientifically technical ways by "Ray 5 minds." If a student (of any ray) can't learn to observe him/herself and his/her environment in the way similar (not identical) to what a scientist does in the laboratory, not much progress will be made in the Path of Discipleship/Initiation, I think.
The factual basics of astronomy are covered in undergraduate courses.
The deeper symbolic meaning of the observation of the Macrocosm could be integrated (not "fragmented") into the general curriculum: What is an "observatory"? Geocentric or Heliocentric? Why? What is a "telescope"? How does it relate to a "microscope"? "As Above, so Below"(the solar system, the human atom and the cell)... there are many opportunities for integration and synthesis, I think.
Much to ponder about. Regards, -JB
[TSC] Thanks for your thoughts JB. I think I should need to see some kind of syllabus for a sceince module before I could comment. Perhaps when this is forthcoming we can return to the subject. Terry
[JB] In my view, science does not need to have a separate syllabus, although it could.
For instance, modern scientific notions of the physical atom could be addressed when studying the occult constitution of the human atom. Likewise for the genetic code and astrology. Is there a relationship between the seven rays and the periodic table of elements? Is the study of the esoteric constitution of man and the law of karma related to the current bioethical debate on human cloning? How are the laws of electromagnetic induction related to the application of the rod during the ceremony of initiation? Parallels between the physics of antennas, radio waves and telepathy, or healing and electricity? Hasn't DK asked students to conduct statistical research on astrological hypotheses? How do we adapt the scientific method to do so? Etc., etc. etc...
Science could be integrated into virtually all modules, I think. I suggest that we keep our minds open about the options. -Jose Becerra
[A.] Although Science is very important in our current lives; to try and introduce those subjects into the current Syllabus will make the course very demanding as Terry Tells us.
[JB] Cross-referencing to a Science module could facilitate a compromise solution. According to DK, science is not optional for the Schools, but required. It's a matter of how and where to include it in the curriculum. -JB
[JB] This is a first, very preliminary outline of ideas to be considered
and to be further expanded by meditation on the subject and by cross-referencing with other modules as they are designed and completed.
To All: feedback is most welcome!
[TSC] I've looked at the website you mention and remain sceptical. The ideas are so enormous and sweeping.
[JB] Yes, the whole FSM project seems "enormous and sweeping." The decision on curriculum contents will much depend on the students that we aim to attract. If it's the typical mystic "interested" in esoteric matters, I would agree with you that a strong science emphasis would be overwhelming (as well as the study of Cosmic Fire). If we wish to attract mentally polarized students, then a science emphasis --with a nonreductionistic approach-- would be needed. Although Rays 3/5 should and will figure prominently in the School for Latin students, I'm still skeptical that we would be able to (initially) attract many would-be occultists. On the other hand, a science module could be (initially) optional (an elective). I'm just exploring ideas, as suggested by Michael. Thank you for your candid feedback. Regards, -JB
[TSC] A thought has occurred to me about a science module. Might a year 1 syllabus be helpful if it compared two approaches: 1. what the Tibetan means by science, and 2. what physical scientists tend to mean by science.
Year 2 might consider the broader approach of the social sciences and again perhaps compare the Tibetan's approach and bring in the idea of the changing nature of the scientific paradigm.
That's as far as my thought sretched so I won't push it further. Terry
[JB] Thank you, Terry. I've also been thinking in that direction. For instance, the "scientific method" could be introduced as the "attitude of the Observer" (and related work on "evening reviews") is considered. Later in the curriculum, it could be related to the meditative stage of contemplation, the Points of Revelation (Formulas in the Teachings on Initiation) and the revelatory Technique of the Presence (dispelling illusion).
We are told that the three "organs of revelation" are the human eye, the eye of the Soul and the Monad ("the revealer of the Purpose of God, of the Will of the planetary Logos and of the door which opens the Way of the Higher Evolution" -DINA II, 291). Each "eye" has a "scientific method" of observation, recognition and revelation.
The "three stages of recognition" (Penetration, Polarization and Precipitation) are applicable to the scientific method itself.
Loving regards, -JB
[A.] Very Good JB
You are now taking us somewhere.
Between you and Terry, I am sure, you will be able to establish a good foundation for linking Science and Esoteric knowledge. Abraham
[TSC] Thanks to JB for his thoughts on a science module or modules. I sense various possibilities now. What has freed up the situation is the simplest of ideas: start with an exposition (syllabus section) of what the Tibetan means by science. That seems to me to turn science modules into all sorts of creative possibilities. There are JB's ideas, which could take off from there. Another possibility would be to use Year 1 to explain the Tibetan's science meaning and show how He uses the ideas with perhaps a few comparisons to current physical science ideas with its positivist ideology and mechanistic ideas. Year II could show how the Tibetan applies His method to the changes required of the personality (e.g. substitution, ego-assertion and so on). This could be compared to psychoanalysis and its attempt to find personality causes in the psyche. Perhaps a Year 3 module could be built around the three stages of recognition -- as JB suggests.
I guess we can leave JB to develop some science modules now -- based on that simple opening idea: the Tibetan's idea of science. Terry
[JB] Yes, of course, we are in agreement. However, a caveat may be in order: As many of us, I never present DK's books as the touchstone of truth but as MAPS. The orthodox (exoteric) scientific method is useful and necessary not because DK says so but because it is so, and as such, it is recognized by all good thinkers, including DK.
Once we prove that DK's Teachings are in agreement with the accepted principles of observation as practiced in science, then we can justify the use of DK's maps as guides to "observe, recognize and reveal" FACTS in uncharted territories (beyond the mind, as known so far), because He has been there. First-hand testimony of a scientific observer supports the reliability of the maps and thus the opportunity to use them as hypotheses to be tested.
When Einstein formulated his Theory of Relativity, his corrected MODEL (map) did not invalidate Newtonian mechanics but confirmed and extended it. That's the way I like to present DK's Teachings. In His words: "The fact of the day is seen later as part of a greater fact." TWM 490
[TSC] I suspect I'm somewhat less enthusiastic about the science paradigms. Modern sciece remains a highly mechanistic persepctive. Positivism and its methods have their place but compared to the approach of the Tibetan, seems a limited perspective. Terry
[JB] I'm also very critical of the orthodox scientific method. I consider "scientism" another religious dogma.
==> The Questing Scientist Part II: Is Astrology True?
But, as DK, I can see its usefulness too.
Such ideas are contacted usually at first in the form of vague perceptions or remote prophecies; when contacted by churchmen of any of the world religions, these ideas normally receive a far too literal, and therefore misleading, interpretation. This has been responsible for much misery in the world. The scientific method safeguards the scientist from this type of error. -DINA II, 186
PS: Interestingly, Masters Jesus and Hilarion collaborate to train Their disciples.
The Master Jesus is particularly active at this time along this line, working in collaboration with certain adepts on the scientific line, who—through the desired union of science and religion—seek to shatter the materialism of the west on the one hand and on the other the sentimental devotion of the many devotees of all faiths. -TCF 678
In the same way the Master Hilarion is lifting a good deal of the work of training sixth ray disciples off the shoulders of the Master Jesus. DINA I. 624
[TSC] I guess we can leave JB to develop some science modules now -- based on that simple opening idea: the Tibetan's idea of science.[JB] I've taught the epidemiology and biostatistics units in the public health course for 1st and 2nd year medical students. So, I've taken a similar approach here, developing modules to be integrated into more a comprehensive course. We also need to define the objectives of each course track. So far, it seems that these science modules may fit into the "Art & Science of Meditation" track.I'm aware that this is a very rudimentary outline of the proposed modules. But even such rough outline might prove useful to begin the precipitation of ideas into concepts related to these modules, and how they might fit into the general plan. These drafts are still being reviewed by another academic physician who also teaches medical students, as well by a professor of philosophy at a major university in Puerto Rico, both of whom have developed syllabi for their students and are familiar with esoteric teachings as well.May the (Ray V) momentum of Aquarius lift us to ride this wave.Cheers,-JB
[TSC] Thank to JB for the matrerial sent. There seem to be several issues.
1. I wondered what units within courses meant.
2. Presumably the three sets of material will turn into syllabi at some stage.
3. How will the syllabi fit into the trimester pattern, assuming that this is finally favoured?
4. How will the material relate to the Art and Science of Meditation track?
[JB]Dear Terry: I suggest that we focus on substantial rather than procedural matters at this early stage. That is, how do the substance of the syllabus drafts sent fit the request recently made by Michael to consider a Science and Occultism module in our curriculum. As requested by you, they have been presented in syllabus format (therefore I don't understand what you mean by your point #2). Is each syllabus internally consistent? Do they present a graded approach to the subject? Even if we disagree with the scientific method, do the proposed syllabi provide students the opportunity to ascertain the similarities and differences with the esoteric method proposed by DK in His books?Dear all: Although, for now, we will be focusing on the first year, it's important to keep in mind the full spectrum of the three syllabi as we decide what to leave in and what to consider for later grades. Please be advised that the syllabi drafts are dynamic documents being frequently revised as we review them. For instance, the most recent revision (2008-01-24; you will find the revision number at the right lower corner of the page)has clarified the more THEORETICAL approach for the advanced unit, following the precedent set by graduate courses in theoretical physics. There are other changes made as we have continued to revise it.We need to hear from Michael on how he suggests to proceed. In the meantime, Terry and all others interested in helping to draft this module, please send me your ideas for improving their conceptual basis. Thank you!Regards,-JBPS: I've added a notes sectionto the Science module outline pageto provide context and continuity to this dialogue.
[JB] This is a fine article that would adapt well to a group discussion at the introductory level of the module, I think.
THE SYNTHESIS OF OCCULT SCIENCE
-A Theosophical Article by William Q. Judge
[added after email sent]
OCCULT OR EXACT SCIENCE?
Article by H. P. Blavatsky
OCCULTISM VERSUS THE OCCULT ARTS
Article by H. P. Blavatsky
[JB] We are told that the three "organs of revelation" are the human eye, the eye of the Soul and the Monad. The service rendered by the human eyes should not be dismissed; they are precious too! -JB
My Own Two Eyes
I remember it clearly even today
The shouting, the screaming, the soldiers retreating
Brilliant and explosive shone the night sky
Just one quick glance up, I often wonder why
So fiercely it hit, like the pounce of a tiger
So quickly I fell, not much of a fighter
Back to black I recall now
But no lights, no fireworks somehow
Like the flash of a camera so suddenly
The horrible war stole my eyes from me
I remember it clearly even today
As I hold my child, a boy, they say!
His smell so pure it intoxicates
His touch so soft it debilitates
I dream of the day, the light that went
The years of darkness, how many I've spent!
But all is different as I touch his face
The darkness has flown, only sunshine pervades
Like nascent flowers on a spring afternoon
My life has begun, started anew
Clutching him close and lifting him high
Promises that he shall never cry
And in that moment it occurs to me
I've lost me eyes and can finally see
Medical Student, Class of 2010
University of Kansas School of Medicine
Published in The Pharos, Winter 2008
[JPC] Brother Jose, In appreciation of the standing wave, the poetic sharing and the service!
In scientific brotherhood.
[TSC] I do have some problems with the science module numbers produced by JB. I plan to confine myself to No. 103 at this stage.[JB] Yes, I understand. Maybe we are approaching the scientific method from the complementary perspectives of the social and the natural sciences.I. Overview
[TSC] The section of paragraph 1 seems odd: “What is the attitude of the observer….” You haven’t introduced the Tibetan’s ideas yet. If you want to introduce debates on esoteric scientific method and scientism, surely these would hardly concern an Overview.[JB] The module is not intended to be studied in isolation but integrated with other basic courses. The DK compilations included in the introduction of the module also address this issue, I think.[TSC] The DK ideas will be taken to be maps to the truth and the need to consider hypotheses. But hypotheses suggest methods of investigation, especially experiment. But experiment doesn’t seem to be discussed. So it seems to me that the Overview really needs some rewriting.[JB] The practice of OBSERVATION should be considered before experimentation, so the purpose of the introductory course. There's a hierarchy of study designs in (medical) scientific research: observational (descriptive) studies, analytical (observational) studies, and experimental studies. Yes, I agree, that something addressing what Einstein called "thought experiments" could be added to the overview. Also, the application of the different techniques considered (Indifference, Light, Presence) could be considered a type of experimentation.II. SM 103[TSC] Co-requirements are stated to be occult meditation and service courses. Why these? I should have expected some kind of indication.[JB] In the context of the FSM, this triad should be self-evident as a general (not course-specific) policy, I think.[TSC] Module Overview Learning to observe oneself and environment. The wording seems odd, e.g. what is ray 5 stuff?[JB] Yes, it may need rewording. Thank you.[TSC] Learning objectives, Activities, Core texts. OK but why these items when the core topics aren’t listed?[JB] See below (re: learning objectives). You seem to suggest to add a section of "core topics" to the syllabus format for the FSM. Good suggestion. Thank you.[TSC] Additional reading: Kuhn’s argument is basically that the scientific paradigm changes from age to age – which scientific relativism tends to undermine the idea of scientific progress and raises doubts about a general scientific method, e.g. Feyerabend’s critique of Popper.[JB] Yes, Khun's ideas would make a nice group discussion for the students and faculty of the module. I wouldn't like to predetermine the course of such discussion, though.[TSC] The syllabus as a whole. I’m not clear what the actual content of the syllabus is to be. Isn’t there a need for a simple statement of the core topics to be covered? So far as I can see this doesn’t appear.[JB] The main learning objectives address this point, I think. (see above)[TSC] I hope this will prove helpful if you are planning a revision.[JB] Yes, very useful. Thank you!
*** PS:[TSC] But hypotheses suggest methods of investigation, especially experiment. But experiment doesn’t seem to be discussed.[JB] Terry's point reminded me of DK's reference to the Experiment, Experience and Expression TRIAD.The Mysteries are revealed not primarily by the reception of information anent them and their processes, but by the action of certain processes, carried out within the etheric body of the disciple; these enable him to know that which is hidden; they put him in possession of a mechanism of revelation and make him aware of certain radiatory and magnetic powers or energies within himself which constitute channels of activity and modes whereby he may acquire that which it is the privilege of the initiate to own and to use.The disciple upon the Probationary Path starts off on his quest for the door of initiation, and for that which he will contact after passing through that door, with a definite equipment and created mechanism. This has been acquired, and facility in its use has been attained, through many cycles of incarnation. An incarnation is a definitely determined period (from the angle of the soul) wherein Experiment, Experience and Expression are the keynotes in each incarnation. Each successive incarnation continues the experiment, deepens the experience and relates the expression more closely to the latent unfolding divinity.The same three words—in greatly enhanced interpretation and with the emphasis upon a much fuller opportunity—can be used to describe the progress of the initiate upon the final stages of the Path; with this we shall be partly engaged in this section. I would ask you, whilst reading and pondering upon all that I say, to have these three words in mind. Every initiation is approached by the disciple or initiate in a spirit of divine experimentation, but with a scientific aspect, because an initiation is a culminating moment of achievement, and success is a graded series of experiments with energy.Having garnered the fruit of the experiment above indicated, there follows a certain period wherein experience in the use of the related potencies tales place. This occupies the interlude between one initiation and another. This may cover a period of many lives or prove relatively short. The results of the experiment of initiation and of experience [Page 338] with the then endowed energies emerge as the ability of the initiate to express divinity more fully than heretofore; this means that he increasingly can function as a divine creator in relation to the hierarchical Plan, as the manipulator of the attractive energies of love, and as one who determines under the impelling will of Shamballa—the phase or aspect of the divine purpose with which he must himself be occupied in relation to the manifestation of the planetary Logos. You will note that I do not say in relation to humanity. The initiate works in many fields of divine creativity of which the field of mankind is only one.These three words will therefore indicate the first type of approach to our subject; what I have to say will therefore, in every case, have them in mind. -TSR V (emphasis is DK's)There are enough quotes in the AAB-DK books to make a good, short compilation on these three words,Knowledge itself is that which knows its own ends and works towards those ends through the process of experiment, expectation, experience, examination and exaltation which produces a final exit. Words such as these are synthetic symbols, conveying a cosmic story in terms of constructive brevity. -TSR I, 47... the process of experiment, leading to experience; by experience, leading to a wiser use of the powers of the personality; by a growing appreciation of a truer world of values and of reality, and by an effort on man's part to identify himself with the world of spiritual values and not with a world of material values. The world of meaning and of causes becomes gradually the world in which he finds happiness, and his selection of his major interests and the use to which he decides to put his time and powers are finally conditioned by the truer spiritual values. He then is on the path of illumination. -TSR I,340The initiate has always to express, in each sign of the zodiac, the consummation and the spiritual fruit of earlier life experience, world experiment and soul achievement. -TSR III, 62This concentrated evolutionary effort, this undeviating purpose has called forth more than desire and more than the will-to-be-active. There is a realised achievement from the very start for this is the divine will-to-completion which precedes the creative effort. It is the synthesis of creation, or persistent endeavour, adherence to vision and complete sacrifice, and all of these in terms of divine experienced experiment, if I might so formulate the idea. Remember, therefore, that all through these experiences of the divine will runs the thread of a fulfilled synthesis. -TSR III, 592This third solar system will express the divine will, as this is slowly developed through the experiment and experience of the divine love. -TSR III, 605
As long as your state of awareness lays emphasis upon the fact of your individuality, the group idea cannot take form as a group ideal. The sense of separativeness is still present. It is a sense which has been laboriously developed—under evolutionary law—from the moment when your soul decided to experiment, to experience, and to express divinity. Separative effort, separative emotional reactions and separative materialistic endeavour have been (if I may so unfortunately express it) the spiritual essentials which must perforce precede group effort and conscious group relations. [Page 95] The factor entailed, therefore, is a definite "break with the past," and the entering into a new state of awareness—an awareness which is fundamentally inclusive and not exclusive. -DINA II
Later, the Hierarchy withdrew into a subjective expression and humanity was—under the Law of Evolution—left to its own devices thus to learn the Way and tread the Path of Return through individual experiment and experience. -DINA II, 409
and excellent AAB quotes on the subject too.AAB: Individual belief is, after all, of no value to anyone except to the believer himself, or as it tends to increase testimony until the total assumes such proportions that it eventually becomes proof. To fall back upon the "way of belief" can be indicative of a living experience, but it can also be a form of self-hypnotism and a "way of escape" from the difficulties and problems of daily life. The effort to understand, to experiment, to experience and to express what is known and believed is frequently too difficult for the majority, and they then fall back upon a belief which is based upon the testimony of the trusted, as the easiest way out of the impasse. -BC 4AAB: A myth is capable of becoming a fact in the experience of an individual, for a myth is a fact which can be proven. Upon the myths we take our stand, but we must seek to re-interpret them in the light of the present. Through self-initiated experiment we can prove their validity; through experience we can establish them as governing forces in our lives; and through their expression we can demonstrate their truth to others. -BC 9Thank you, again. -JB
***[JB] A Threefold SYNTHESIS
Three (iterative) Stages of the Scientific Method:EXOTERIC....ESOTERIC
Threefold (iterative) Approach to Knowledge:
1. Experiment...Observation...Trial and error
2. Experience...Recognition...Painful attachments (bias)
3. Express......Revelation....Freedom (from error)
Technique of the Presence
[VSK] For use by Intruding Agents of Light, particularly during Stage 6 (and for recreating and holding the attitude throughout each day), the following diagram illustrates a visualization that I have found useful in creating over the Ajna Center area. Comments welcome … (April 15, 2000: Vicktorya.)
[JB] There is an extraordinary coincidence between the "inner subjective" stage of "the advancing Point of Light" (corresponding to the "outer objective" stage of penetration in the threefold Technique of Revelation in DINA II) and the "intruding agent of Light" in the sixth stage of the Technique of the Presence in the book Glamour.
AAB-DK: "The "intruding agent of light" (as the Old Commentary calls these adventuring intuitives) is recognised as one to whom can be entrusted some revelation, some new impartation of truth, some significant expansion from a seed of truth already given to the race. He then sees a vision, hears a voice, registers a message, or—highest form of all—he becomes a channel of power and light to the world, a conscious Embodiment of divinity, or a Custodian of a divine principle. These forms constitute true revelation, imparted or embodied; they are still rare but will increasingly be developed in humanity." -G. 182
Given that these Techniques are directly related to the SERVICE of the human race and the Plan,
AAB-DK: "He then carries some world problem, some design which his mind has evolved or his heart desired for the helping of humanity into what is esoterically called "the triple light of the intuition." ... There will suddenly dawn upon the disciple's waiting mind (which still remains the agent of reception) the answer to his problem, the clue to what is needed to bring relief to humanity, the information desired which, when applied, will unlock some door in the realm of science, psychology or religion. This door, when opened, will bring relief or release to many." -G. 181
I suggest that we explore linking these ideas to thethe advanced courses of the Social Studies (SERVICE) track of the curriculum. This point is also related to Terry's previous question on the corequisites for the Science Module.
Re: [TSC] Co-requirements are stated to be occult meditation and service courses. Why these?
I would further refine the very fine ideas and diagram worked out by VSK so far as follows:
1. Expore the sacred geometry of the ELLIPSE and apply it to the diagram.
2. Consider the need for an exact alignment (re: Formula II, DINA II) using the geometrical directrix of the ellipse representing the eye of the soul (Buddhi):
AAB-DK: "The mystery of the eye and its relation to light (esoterically understood) is very great, and as yet no student, no matter how diligent, knows anything about it. For instance, brother of mine, when the [Page 349] third eye, the inner eye, and the Monad are brought into direct alignment with "the Eye of God Himself," so that what the planetary Logos sees can be partially (at least) revealed to the initiate, who can tell what that revelation will bring of results and enlightenment? When the true nature of the will is comprehended and the self-will of the personality (of a very high order, necessarily), the will of the soul (as demonstrated by the activity of the highest tier or circle of the egoic petals), atma, expressing itself as the spiritual will, and Sanat Kumara are also brought, through initiation, into direct alignment, who, again, can predict what the revelation will be? When, again (as hinted on page 313), the myriad thoughtforms of the concrete or lower mind are seen as illusion, and the lower mind, the knowledge petals of the egoic lotus, the abstract mind and buddhi or pure reason are all brought into alignment with the Lords of Karma in a direct relationship and as signifying the ending of karma in the three worlds, who can foretell the nature of the ensuing revelation? It is alignment that holds the clue or the key to all these deeply spiritual events." -DINA II
3. Reconsider the rotation directions of the eyes. Should the (right) eye of the soul rotate counterclockwise (as in the path of Hercules through the Zodiac)? Should the rotation direction be determined from the perspective of the "intruding agent of Light" or from the perspective of an observer facing the agent?As in a telescope, the ALIGNMENT of "lenses and mirrors" seems to play a crucial role in the scientific process of observation, recognition and revelation. For the inner vision to emerge, the base of the cranium, the sphenoid bone (the pituitary gland stands between its wings, as in the caduceus) and the pineal gland may need to configure an ALIGNED set of "lenses and mirrors" (e.g., parabolic mirror and antenna). These ideas may be explored with the creative imagination in the study of the occult human anatomy, a study that could be useful in the introduction of courses on telepathy and esoteric healing. -JB
The inverse curve of a rectangular hyperbola with inversion center at the center of the hyperbola is a lemniscate (Wells 1991).
[TSC] My current focus in on the development of a syllabus and the attached is a possible contribution in that direction.
Science syllabus, module 103
1. To elucidate the scientific method as it emerges in occult and esoteric explanation.
2. To consider the relevance of scientific method to human life and for aspirants to the Path.
3. To evaluate science as a methodology.
The module will consider the following:
1. The methodology of science: the correspondence/analogy perspective.
Occult science as consciousness plus form. Science based on the development of the disciple who becomes the means to development.
Exoteric science and its mechanistic approach.
2. The need of the scientific approach for students of the occult. Practical examples of the use of science in the disciples’ life.
3. Contrasting methods
Scientific methods based on experiment, initiation and experience.
Methods of exoteric science: observation, experiment, surveys, interviews, etc.
4. Practical examples of scientific methods:
the science of service
initiation as a systemic experiment
experience as a basis for reflective learning
5. Critiques of exoteric science:
The implications of the Kuhn argument that science is culturally defined.
The debate on positivism and the anti-positivist perspective.
6. What is science? A perspective on what constitutes science in the light of the above.
1. What are the implications of calling something a science in the Tibetan’s writing?
2. Why does occult science concern itself with the development of disciples?
3. Why does concern for the constitution of man seem central to the occult application of science?
JB has some but some sections from the Tibetan’s books would be helpful too.[TSC] Hopefully, this contribution will be useful. But it's up to others to judge now. May I leave it with you. Terry
[TSC] ... showing how exoteric science is moving towards its occult sister.[JB] The "movement" is from both ends, isn't it? As in the construction of the antahkarana. As in the "revelatory phase" of the Teaching. Our seed groups for the preparatory schools should aim at bridging the gap from both sides.[TSC] Critiques of exoteric science...[JB] Why critique the exoteric side only? I think that we should also consider critiques of misuses of the esoteric method. For instance, when we say "I know" something (as when we claim that we know how astrology actually works), do we really know?How to avoid what DK calls "using words without meaning?"AAB-DK: "I would suggest therefore that we study this problem of the initiatory process from the angle of Penetration, of Polarisation, and of Precipitation. These are words which have a practical usefulness if correctly understood; I would ask you to consider them from the angle of your individual approach to the Initiator. There are consequently two angles to this needed consideration: that of yourself, the individual disciple, and that of the group of which you should be (are you?) an integral part. Let us therefore take up these points and see what we can learn from them. What penetrates? Or into what do you, as a disciple, seek to penetrate? Where are you polarised? And what do you really mean when you use that word? What is [Page 431] precipitated when you have succeeded in the processes of penetration? or when you have arrived at a measure of polarisation? These are aspects of the teaching which are of importance; otherwise you are working with no intelligent perception and are using words without meaning." -DINA IIAnother instance. A very pragmatic use of the exoteric scientific method may be summed up by the following principle: you can't improve what you don't measure. The esoteric approach of working without paying attention to immediate results may prove successful long-term, but allows for deception to creep in if invoked by unscrupulous teachers. Students should not only be warned about this risk but should also be made aware of DK's position on the usefulness of the exoteric scientific approach in esotericism.AAB-DK: This teaching anent the seven rays remains a profitless speculation unless it is susceptible of investigation, of eventual proof and of general as well as particular usefulness. Too much is written at this time which will have to be relegated to the discard as useless, as not warranting acceptance as a possible hypothesis and as not demonstrating a truth which can be proved. -DN 4AAB-DK: What we shall say will not be of great simplicity, for it is hard, even for the advanced disciple, to see the purpose of certain of these factors. That which is here set forth on these matters must await later developments during the coming century, and certain lines of scientific and spiritual unfoldment must eventuate before the hidden implications can be adequately comprehended. If it seems simple and clear it might be wise to distrust the obvious interpretation. The matter is abstruse. It is well to ponder on the thought here presented, but not to be quick to assume understanding. There are many ways in which the work of the Hierarchy can be expressed, and according to the type of mind will be the interpretation. -TSR I, 216AAB-DK: I seek also to foment distrust in the present approach of the metaphysical world to this subject of disease and its cure, and to undermine—if I may use so drastic an expression—the confidence of the public in the so-called New Age modes of healing, in the methods of the Christian Scientist, of Mental Science, and of all those schools of thought which deal with healing from the angle of affirmation—affirmation of man's divinity and the claim that that inherent and innate divinity guarantees his healing. This claim is a glamour and a delusion, as I have oft sought to show. - TSR IV, 558AAB-DK: A deep distrust of one's reactions to life and circumstance, when such reactions awaken and call forth criticism, separativeness or pride, is of value. The qualities enumerated above are definitely breeders of glamour. They are occultly "the glamorous characteristics." Ponder on this. If a man can free himself from these three characteristics, he is well on the way to the relinquishing and the dissipation of all glamour. I am choosing my words with care in an effort to arrest your attention. -Glamour 82
AAB-DK: A spirit of agnosticism (not of atheism) is of real value to the beginner and preserves him from the snares of the world illusion and of lower psychism. -DINA I, 14
Also, DK's advice on keeping a spiritual diary is, among other objetives, a way to "measure" spiritual progress and become better (trained) observers. True, as esotericists we accept that "reality" is not completely defined by its measurability as conveyed by the physical senses. But a practical advice, such as keeping a diary, should not be disregarded, particularly if we believe that any outer ("physical") reality may be considered a symbolic expression of an inner dimension of being.We need to keep a balanced point of view when contrasting the esoteric and the exoteric scientific methods, I think. -JB