This group focuses on the world’s Sacred Texts, encouraging study from a theosophical perspective.
The purpose of the Sacred Texts group is twofold. First, it is intended to help students delve deeper into their understanding of the core ideas presented by the sages of human history. Second, it is intended to help students see and appreciate the commonalities among these various teachings. This group will point to the diverse expressions of the central theosophical tenets and give evidence to the Parent Doctrine from which all the sacred texts are an expression in different cultures and times.
Tibetan Buddhist practitioners define yoga slightly differently than their Hindu counterparts. The word yoga, according to the Tibetan Buddhist Master Namkhai Norbu is rendered “naljor” in Tibetan. According to Norbu, “nal literally means original or authentic and jor means to discover or possess this condition. Accordingly, the meaning of naljo…[Read more]
Fellow Sravakas, Lanoos, Chelas, we’re back in action! Happy to be with y’all to spend the Spring months on this third and final fragment. Like the last time, I’ll try to post about ten stanzas a week, three times a week. May you reach the terrace of enlightenment. Om.
THE SEVEN PORTALS.
196 Upâdhyâya (1), the choice is made, I…[Read more]
‘Tis well, Śrâvaka. Prepare thyself, for thou wilt have to travel on alone. The Teacher can but point the way. The Path is one for all, the means to reach the goal must vary with the Pilgrims (197).
It is too true that I who am commenting on the devout life am not myself devout, but most certainly I am not without the wish to become so, and it i…[Read more]
Abe, Ryuichi.The Weaving of Mantra: Kukai and the Construction of Esoteric Buddhist Discourse. Columbia University Press, 1999.
Anon. Alayavijnana. Chinese Buddhist Encyclopedia.
Anon. Alayavijnana. Glossary. StudyBuddhism.com.
Anon. all-encompassing foundation consciousness. Glossary. StudyBuddhism.com.
Anon. Pratyeka-buddha.…[Read more]
Asanga. Boin-Webb, Sara (tr). Rahula, Walpola (tr). Abhidharma Samuccaya: The Compendium of Higher Teaching, Asian Humanities Press, 2001.
Bhagavad Gita. Flood, Gavin & Charles Martin, transl. New York. W. E. Norton Company, 2002.
Caryapitaka atthakatha in A Treatise on the Paramis. From the Commentary to the Cariyapitaka by Acariya…[Read more]
Barker, A. T., ed.,Mahatma Letters to A.P. Sinnett, 1923.
Blavatsky, H. P. A Few More Misconceptions Corrected. The Secret Doctrine, Volume 3, London, Theosophical Publishing House, 1897, pp. 414-423; (Collected Writings, Vol. 14, pp , (432-442)
Blavatsky, H. P. ‘’Reincarnations’’ of Buddha. The Secret Doctrine, Volume…[Read more]
Section one (stanzas 101-108) this section presents the notions of the Doctrine of the Eye and the Doctrine of the Heart, the exoteric and esoteric paths. It also presents the notion of Alaya, the World Soul, (see https://blavatskytheosophy.com/alaya-th … rsal-soul/ ) a fundamental theosophical concept.
Section two (109-122) continues to explain…[Read more]
Fellow Lanoos, Sravakas – we have reached the end of Fragment 2 – for those who have embarked on the journey, I hope the commentary has provided some degree of instructive insight; this winter exploration has enriched my nomenclature considerably and provided foundations for future fruitful flights of inspirational study, to be sure. I’m going to…[Read more]
194- Behold! The goal of bliss and the long Path of Woe are at the furthest end. Thou canst choose either, O aspirant to Sorrow, throughout the coming cycles! . . . .
Man of Sorrows is paramount among the prefigurations of the Messiah identified by Christians in the passages of Isaiah 53 (Servant songs) in the Hebrew Bible. It is also an iconic…[Read more]
192- “For others’ sake this great reward I yield” — accomplishes the greater Renunciation.
An example of the Mahayana Bodhisattva ideal of altruism, selflessness, compassion, sacrifice and renunciation; Bodhicitta being a key term:
Alas! All phenomena are empty and identityless.
Pity every sentient being who fails to realize this!
So that these b…[Read more]
The Mahayana texts have both accepting and critical comments on the Sravaka and Pratyeka paths:
The merits and virtues of all sentient beings in worlds of ten quarters, or those of adepts and neophytes alike aspiring for Sravaka, Pratyeka-Buddha of Hinayana School, or those of all Tathagatas and Bodhisattvas, I acquiesce willingly in all their…[Read more]
Fellow sravakas and lanoos, we are already fast approaching the end of the second fragment, and I hope that these comments have been informative and useful. It seems like this started only yesterday and yet somehow much information has been posted. I have been trying to keep things short and succinct, but ask for your patience one last time as I…[Read more]
187- The “Secret Way” leads also to Paranirvânic bliss — but at the close of Kalpas without number; Nirvânas gained and lost from boundless pity and compassion for the world of deluded mortals.
188- But it is said “The last shall be the greatest,” Samyak Sambuddha, the Teacher of Perfection, gave up his SELF for the salvation of the World, by sto…[Read more]
This pertains to the cosmology of the Secret Doctrine:
Q. The “One Rejected” is the sun of our system. Astronomically is there any explanation of Marttanda’s rejection?
A. The sun is older than any of its planets—though younger than the moon. Its “rejection” means that when bodies or planets began to form, helped by its rays, magnetic radiance o…[Read more]
Correction: The four portals are more likely to be the four-fold path of Dhyana, (known exoterically as the four stages of enlightenment, Sotāpanna, Sakadāgāmi, Anāgāmi, and Arahant) mentioned in Fragment 3, stanza 198, schloka 2.
184-That Secret Path leads the Arhan to mental woe unspeakable; woe for the living Dead (36), and helpless pity for the men of Karmic sorrow, the fruit of Karma Sages dare not still.
(36). Men ignorant of the Esoteric truths and Wisdom are called “the living Dead.”
He is despised and rejected of men, a Man of sorrows, and acquainted with grief.…[Read more]
180- The One becomes the two, the Open and the Secret (35). The first one leadeth to the goal, the second, to Self-Immolation.
(35). The “Open” and the “Secret Path” — or the one taught to the layman, the exoteric and the generally accepted, and the other the Secret Path — the nature of which is explained at initiation.
In short, this doc…[Read more]
Section 6 (Stanzas 164-178), dealt with the combat between the lower self and the higher Self, the quest for Nirvana and more on the Nirmanakaya vesture.
Restrain the lower Self by the Divine self. Restrain the Divine by the Eternal. Great is the slayer of desire. Greater is one who has slain the very knowledge of desire. Guard the Lower self lest…[Read more]
177- But if thou would’st Nirvâna reach, or cast the prize away (33), let not the fruit of action and inaction be thy motive, thou of dauntless heart.
(33). Vide infra Part III. par. 34.
See stanza 130 ‘’Both action and inaction may find room in thee; thy body agitated, thy mind tranquil, thy Soul as limpid as a mountain lake’’. To further…[Read more]
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