I offer some thoughts in support of the Buddhas and Helena Blavatsky written in scholarly response to the thoughts that some have attempted to find in this 'emptiness' no "absolute Reality which antecedes all manifested,conditioned, being", as is postulated in the first fundamental of the Secret Doctrine.*

1398 was known as the "Great Enlightenment". Tson-kha-pa wrote "Praise of Relativity" and had a lucid dream of discussion of the central way with buddha's and bodhisatvas, one of whom, Buddhapalita arose and touched Tson-kha-pa's head with a Sanskrit volume in blessing. In a state of bliss he awoke. His view of the world changed, and had been upside down before. The authentic view was exactly opposite from what he had expected.

Lord Tsong Kapa taught discipline of the middle path or central way and wrote teachings on the "universal vehicle or "beautific" Vajra vehicle. This vesture is known as the thunderbolt and diamond vehicle, thus are the Vajra-sattvas diamond souled. DK offers this on the buddhas and the Dharmakaya monadic vesture. Of interest is the point that the buddha is able to contact the pure white light in his truth body and reflect or refract the seven chromatic colours within his buddhic vehicle and be a transmitter of all the rays. The symbol of the diamond reflecting the rainbow light is most appropriate, with the thunderbolt representing electric fire within the higher monadic vesture containing within its body of truth a proportion of the one absolute reality, boundless immutable principle.

"Two words are used by translators to convey this idea of compact cohering force, i. e., the diamond, and the thunderbolt. The human being who has taken the highest of all our planetary initiations is termed "the diamond-souled"—the man who can perfectly transmit the pure white light and yet reflect equally all the colours of the rainbow, the seven colours of the chromatic scale". LOS 350.

It is said that when passed into nirvana or the Dharmakaya monadic vesture or seventh principle, his appearance was as a sixteen year old youth or relatively then, as an eternal youth or high initiated Buddha. Tsong Kapa was granted by his Master Manjushri, the continuous vision of "twenty emptinesses" from the "transcended wisdom hundred thousand" in three dimensional silver letters which bear similarity to the allotrope to the silver plates used for teaching the adepts as told by Master DK. His Master Manjushri, was said to be in the centre of Tsong Kapa's lotus heart at all times. His golden speech contained the very essence of his golden thought and great love for those he wrote for, wishing only for their own unfoldment and ultimate enlightenment.

"If you were a disciple who had access to the archives wherein instructions for disciples are contained, you would be confronted (in relation to the six formulas referred to above) by six large sheets of some unknown metal. These look as if made of silver and are in reality composed of that metal which is the allotrope of silver and which is therefore to silver what the diamond is to carbon. Upon these sheets are words, symbols, and symbolic forms. These, when related to each other, contain the formulas which the disciple has to interpret and integrate into his waking consciousness. This must be done through the medium of living processes." DINA2 250.

VIII

"You who aspire to peerless philosophy,

Listen with reverence,

With the critical discrimination that realises,

The Thatness of the teaching!" Tsong Kapa.

Peerless philosophy is of the realm of a perfectly enlightened Buddha. Tsong Kapa speaks lucidly about the "truth body" of a Buddha. His philosophy speaks of Nirvana and samsara being ultimately the same in that they are empirically subject to analysis and measurement. Yet they are exact opposites and only understood by opposite or transcendent modes of cognition even though they are contained within each other. The vehicles used to apprehend such opposite states of awareness are themselves transcendent to one another. He states that were it otherwise the "body of truth" the Dharmakaya monadic vesture would "be mere talk". This is an emphatic agreement with the "boundless immutable principle, one absolute reality" of the Secret Doctrine of HPB which is denied by some. Indeed, he concurres that were the transcendent states not cognisable or opposites, the Dharmakaya vesture would not be a reality and the buddhas would not be perfected. Therfore there is an absolute reality to these opposite realms. He states that "through cultivation of transcendent insight, we can come to direct awareness of its empirical factuality". As HPB has it..."substance so imponderable as to be only metaphysically conceivable".

Tsong Kapa says, " I assign "thatness" in its use in the direct sense of "absolute reality". Thatness means in context, truth, reality, principle and imminent absoluteness. This "Thatness" is then HPB's "boundless immutable principle, one absolute reality". She states "Ãdi Tattva, in Esoteric Cosmogony, is the Force which we refer to as proceeding from the First or Unmanifested LOGOS." To clarify, any doubt in the reality or validity of the first and third fundamental of the secret doctrine given by HPB/DK and AAB/DK brings into question the teaching on the seven rays given in the secret doctrine and the ageless wisdom, which was massively expanded upon by AAB/DK. It is clear that Tsong Kapa does not deny in any way the first fundamental of the Secret Doctrine.

In order for the reader to understand this we need to understand how Tsong Kapa thinks and ascribes his own words to the meaning of others. This will hopefully become clearer as we proceed. The whole philosophical question concerning the one absolute reality discusses the incarnation of a great ray life. The one great ray life differentiates from One into three and seven. All manifestation subtle and dense, deals with the incarnation of ray lives from out of pralaya. All existence is the manifestation of the great ray lives of cosmic love. All periodical vehicles are vehicles of the ray lives and agni.

The One great existence initiates vibration which is motion and therefore differentiation with gradation of vibration and frequency, according to Karma. To deny the fundamentals of occultism is to deny the existence of the great breaths, the absolute existence and eternal reality of energy and under occult law its modification and densification without loss and its evolution and refinement of infinite magnitude. To deny ray energy is a mathematical impossibility and would break the laws of physics and cosmic mathematics, not to mention the one law of karma.

Tsong Kapa informs us that "experience of relativity is most recommended in your [the saviour/protectors] teaching, and not that of absolute nothingness, nor that of intrinsic reality". The teaching on relativity is then a key formula to his teachings.

A wrongly viewed emptiness "destroys the weak intelligence". "Whatever depends on conditions is empty of intrinsic [self] reality". He goes on to say that the Buddhas do teach two realities, the superficial shaping consciousness via language and the "Ultimate absolute" being profound and transcendental and sub standing all things, conflagration between these two miss the profound reality and principle and the very "Thatness" as understood by Tsong Kapa in the teachings of enlightenment.

Indeed without understanding the ultimate reality, nirvana is not attained and the bliss of the "body of truth" the Dharmakaya monadic vesture will never be achieved. This is, if not taught correctly is according to Tsong Kapa and Nagarjuna "dangerous" to the weak minded student and he cautions against "mis-knowledge" by the "dull-witted" for trying to fathom his teachings and his "principle". The term "emptiness" has a "meaning, a "use" and a "sense" as a possible object of experience. Misunderstanding or inadequate spiritual reading of this is condemned by the great sages as bringing "damage" upon the weak mind. We should note the tone and important assertion of the sages.

"Any idea that the Buddha (who is the immortal Self – Mahayanism, op. cit., pp. 61-62) is impermanent is vigorously rejected by the Buddha in this [Nirvana] sutra, and those who teach otherwise are severely criticised. He insists: "Those who cannot accept that the Tathagata is eternal [nitya] cause misery." (Mahaparinirvana Sutra, op. cit., Vol. 3, p. 16).

On his teaching of "non-Self" (the "worldly self", which ultimately does not exist eternally, but obscures the True Self) and the tathagata-garbha: Buddha informs "When I have taught non-Self, fools uphold the teaching that there is no Self. The wise know that such is conventional speech, and they are free from doubts. "When I have taught that the tathagata-garbha is empty, fools meditatively cultivate [the notion] that it is extinction [uccheda], subject to destruction and imperfect. The wise know that it is [actually] unchanging, stable and eternal. wikipedia.

I. There is one Boundless Immutable Principle; one Absolute Reality which antecedes all manifested conditioned Being. It is beyond the range and reach of any human thought or expression.

The manifested Universe is contained within this Absolute Reality and is a conditioned symbol of it. In the totality of this manifested Universe, three aspects are to be conceived.

1. The First Cosmic Logos, impersonal and unmanifested, the precursor of the Manifested.

2. The Second Cosmic Logos, Spirit-Matter, Life, the Spirit of the Universe.

3. The Third Cosmic Logos, Cosmic Ideation, the Universal World-Soul. SD. TCF 3.

In contrast to the illusory, conditioned, worldly self, the Self of the Buddha is real and enduring: "The Tathagata's Body is not causally conditioned. Because it is not causally conditioned, it is said to have the Self; if it has the Self, then it is also Eternal, Blissful and Pure." (Mahaparinirvana Sutra, op.cit., Vol. 7, p.71). wikipedia.

JC: The Buddhas appeal to the use of the "wisdom intuition". Tsong Kapa reveals in his own autobiography that after extensive and extended contemplation he was rewarded with a vision of the great Indian Madhyamaka Masters attaining complete understanding of the Madhyamaka philosophical view as expounded by Nagarjuna.

Thus only "intuitive wisdom" is recommended for understanding the relativity of peerless philosophy. To be empty of reality means only that all "things" are conditioned by causes and effects and are not self constituted. They are empty of a self contained or independent truth reality, yet are dependant on that truth or causal force inherent throughout all things subject to karmic cause and effect and subject to the ultimate reality of the perfect creative force understood by the perfectly enlightened Buddhas.

All things are relative, related and subject to change. The relativity of Master Morya and Albert Einstein assert this as a fact as does the ageless wisdom. The absence of any intrinsic self reality applies to the the first reality of Tsong Kapa's teaching, as in mans understanding of consciousness of "things" through language and of their relatedness to all things and their cause and effect.

The "Ultimate absolute" is another matter concerning the cosmic philosophy of the Buddhas and bodhisatvas and that of intuitive wisdom, supreme bliss, and pertains to the peerless philosophy of the "body of truth," the Dharmakaya monadic vesture and universal soul or vehicle. Nagarjunar says that of "emptiness" in its universal absolute condition is essentially compassion whilst for Tsong Kapa it is the "illusion body" of "liberative great bliss".

The Truth vesture is such only on the highest plane of the cosmic physical because this plane is un-principled from the cosmic standpoint and only begins to contact the truth of the cosmic astral plane directly as the lowest form of cosmic astral desire. All this we must recall is but a discourse on peerless philosophy pertaining to the last vesture of the cosmic physical plane monadic vehicle, in preparation for the lowest monadic vehicle of cosmic astral desire used to contact the cosmic astral plane. JPC.

"I praise the perfect buddha, the supreme philosopher, who taught us relativity." "I bow down to him who's wisdom and insight make him un excelled as sage and teacher; the victor who realised (Ultimate truth), then taught it us as relativity!" "Thus experience of relativity is most recommended in your teaching, and not that of absolute nothingness, nor that of intrinsic real existence. Tsong Kapa, The Speech of Gold.

The Buddha on the Dharmakaya monadic vesture:

"[The perfected Bodhisattva] is endowed with perfect Knowing [jnana]. Knowing is perceiving Eternity, Bliss, the Self, and Purity in the Tathagata and that all beings are endowed with the Buddha-dhatu. He sees the two attributes / aspects of dharmas [phenomena]: emptiness and non-emptiness; eternity and impermanence; bliss and non-bliss; the Self and the non-Self; purity and impurity; contrary phenomena / qualities [dharmas] that can be eliminated and contrary phenomena that cannot be eliminated; contrary phenomena that arise from causal conditions, contrary phenomena that are seen through causal conditions, contrary phenomena that mature from causal conditons, contrary phenomena that do not mature from causal conditions. This is called [being] 'endowed with perfect Knowing'. Noble son, this is called 'a Bodhisattva's endowment with ten qualities' [which includes others not quoted here], which allows him to clearly perceive the absence of attributes [lakshana / nimitta] of Nirvana." (Dharmakshema).

It is the ultimate dwelling-place of countless beings; it extinguishes all the fires of Samsara; it is the abode where the Buddhas disport themselves; it is Eternal [nitya] and Unchanging [aviparinama]. This is how a Bodhisattva recollects Dharma." (Dharmakshema). Nirvana Sutra.

JPC.

15/9/08

* "Tsongkhapa specifically and pointedly denied the first and third of what were brought out in 1888 by H. P. Blavatsky as the three fundamental propositions of the Secret Doctrine." http://www.easterntradition.org/