This present blog might be seen as an extension of a topic
previously posted, "The
Voice (of Conscience) and the guardian angel"as
the two thoughts are interrelated, representing one meditation.
Before beginning this blog I would like to remind any future
readers that this subject has incredible depths that may be
better understood in the presence of Silence. All of what could
be said will not be said. I will try to provide references to
Transactions, the Secret Doctrine, and other related works,
however one must try and use what has been assimilated and
understand though the light of the Secret
A Theosophical chant reads as follows;
of Light, as we go forth into the world, seek to render gentle
service to all that lives."
of Light, as ye go forth into the world, seek to render noble
service to all that lives.")
Such a chant is recited in some Theosophical Lodges addressing
the most auspicious Self, the same Self that the Gāyatrī mantra
is addressing. Even more so, the to the Deity represented
in the 40th Adhyāya of the Śukla Yajurveda, as well as the
connected upaniṣad, the Īśa. Numerous passages found though
out the Bhagavadgita are found to address this Deity, to which
one cries out to the personal Savior- the God within- known by
many names in may traditions. God- a highly metaphysical and
esoteric concept, as been helplessly ingrained in the race mind
as to represent a Personal Deity, something distinct and
independent that can be won or swayed by bribes, praises, and
negotiations. See here a note from B.P. Wadia in his article "Unlearning
task (of the Theosophical Student) is
to preach and promulgate the view that belief in such a God
perverts human morals and deadens the action of the mind. To
propagate this truth the student himself has to master it.
Unless he meditates on the attacks made in the Secret Doctrine
on the Personal-God Notion, he will not be able to get rid of
this deeply ingrained acquisition- for it is an acquired and not
an innate idea..."
We mustn’t anthropomorphize this Deity into a rigid personal
entity that one considers to be their
own or the personal Lord/God of the Cosmos, but rather a
Divine Being which is the Real Entity within all creatures, the
fundamental hub which all is eternally bound. The synthesis of
all Divine Entities which is symbolized as the Great White
Light. This is the apex, and the reflections can be seen in all
planes within 3 fundamental bodies. Theosophy teaches us
that there is indeed a hierarchical order of Entities in the
Cosmos which is mirrored in the constitution of man.
From the constitution of the physical body, to ahamkarah- the
sense of I- each is endowed with a residing deity.
The physical sthula body, the subtle suksma body, and the casual
karana body each have a microcosmos of residing forces of nature
which are not distinct from the Universal Macrocosmic body.
Within each body, there are sub-bodies or sheathes (kosas)
which contain elementals adhering to the designated plane of
matter. Endless numbers of deities, forces, and beings all
given life by One Principle appearing through the formless
arupa, and rupam the bodies of form.
In which ever tradition one adheres to, it become quite evident
that our efforts are meet by another,
our spiritual desires and devotion to the One Life are
recognized by another,
and our prayers and heard by another.
The aspirant, if willing,
must develop the capacity to recognize this Other.
This is the greatest achievement for the weary pilgrim, to have
purified every action, deed and thought, surrendering the
personal and individual rights before the feet of the Deity,
which can only be meet when the disciple has sacrificed their
own life. "Its feet
must be washed in the blood of the heart" is a deeply
signifiant idea which should be remembered. Note from Light
on the Path ;
[Pages 77-78] "In
realizing this a man surrenders his imagined individual rights,
of whatever sort. That takes away one keen sting which is common
to all ordinary men….
When the disciple has fully recognized that the very thought of
individual rights is only the outcome of the venomous quality in
himself, that it is the hiss of the snake of self which poisons
with its sting his own life and the lives of those about him,
then he is ready to take part in a yearly ceremony which is open
to all neophytes who are prepared for it. All weapons of defense
and offense are given up; all weapons of mind and heart, and
brain, and spirit. Never again can another man be regarded as a
person who can be criticized or condemned; never again can the
neophyte raise his voice in self-defense or excuse. From that
ceremony he returns into the world as helpless, as unprotected,
as a new-born child. That, indeed, is what he is. He
has begun to be born again on to the higher plane of life, that
breezy and well-lit plateau from whence the eyes see
intelligently and regard the world with a new insight."
It is necessary to simply point out that both these topics, Light and Children are
so very interconnected where it seems quite difficult to write
about one without mentioning the other. What can be said
about Light alone
is very little, similarly, what can be said about the Children without
the Light is
clearly impossible. The reader is asked to kindly keep
this in mind while reading this very difficult task to attempt
an analysis of one without the other.
The selections of the blog will run as follows;
Light | Children
(of) | into
the World | (as) we
go forth | seek
to render gentle service | to
all that lives |