The Secret Doctrine Volume 3.pdf

ut that will leave him free to return whenever he thinks it advisable and under
whatever personality He may select, must be prepared to take all the chances
of failure—possibly—and a lower condition than was His lot—for a certainty—
as it is an occult law. Karma alone is absolute justice and infallible in its
selections. He who uses his right with it (Karma) must bear the
consequences—if any. Thus Buddha's first reincarnation was produced by
Karma—and it led Him higher than ever: the two following were “out of pity”
and * * *]
This passage is confessedly obscure and written for the few. It is not lawful to say any more,
for the time has not yet come when nations are (Page 392) prepared to hear the whole truth.
The old religions are full of mysteries, and to demonstrate some of them would surely lead to
an explosion of hatred, followed, perhaps, by bloodshed and worse. It will be sufficient to
know that while Gautama Buddha is merged in Nirvâna ever since his death, Gautama
Shâkyamuni may have had to reincarnate—this dual inner personality being one of the
greatest mysteries of Esoteric psychism.
“The seat of the three secrets” refers to a place inhabited by high Initiates and their disciples.
The “secrets” are the three mystic powers known as Gopa, Yasodhara, and Uptala Varna,
that Csomo de Köros mistook for Buddha’s three wives, as other Orientalists have mistaken
Shakti (Yoga power) personified by a female deity for His wife; or the Draupadî—also a
spiritual power—for the wife in common of the five brothers Pândava.
SECTION XLV
An Unpublished Discourse of Buddha
(Page 393) (IT is found in the second Book of Commentaries and is addressed to the Arhats.)
Said the All-Merciful: Blessed are ye, O Bhikshus, happy are ye who have understood the
mystery of Being and Non-Being explained in Bas-pa [Dharma, Doctrine], and have given
preference to the latter, for ye are verily my Arhats. . . . The elephant, who sees his form
mirrored in the lake, looks at it, and then goes away, taking it for the real body of another
elephant, is wiser than the man who beholds his face in the stream, and looking at it, says,
“Here I am . . . I am I” : for the “I,” his Self, is not in the world of the twelve Nidânas and
mutability, but in that of Non-Being, the only world beyond the snares of Mâyâ. . . .. That
alone, which has neither cause nor author, which is self-existing, eternal, far beyond the
reach of mutability, is the true “I” [Ego], the Self of the Universe. The Universe of Nam-Kha
says: “I am the world of Sien-Chan”; [The Universe of Brahmâ (Sien-Chan; Nam-Kha) is
Universal illusion, or our phenomenal world.] the four illusions laugh and reply, “Verily so.”
But the truly wise man knows that neither man, nor the Universe that he passes through like
a flitting shadow , is any more a real Universe than the dewdrop that reflects a spark of the
morning sun is that sun. . . . There are three things, Bhikshus, that are everlastingly the
same, upon which no vicissitude, no modification can ever act: these are the Law, Nirvâna,
302