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.
251- Be of good cheer, O daring pilgrim “to the other shore.” Heed not the whisperings of Mâra’s hosts; wave off the tempters, those ill-natured Sprites, the jealous Lhamayin (17) in endless space.
(17). Lhamayin are elementals and evil spirits adverse to men and their enemies.
Lhamayin (Tib.). Elemental sprites of the lower terrestrial plane.…[Read more]
250- All is impermanent in man except the pure bright essence of Alaya. Man is its crystal ray; a beam of light immaculate within, a form of clay material upon the lower surface. That beam is thy life-guide and thy true Self, the Watcher and the silent Thinker, the victim of thy lower Self. Thy Soul cannot be hurt but through thy erring body;…[Read more]
Although not explicit, this seems to be the beginning of a bridge section, perhaps indicating a correspondence of the paramitas and the sevenfold principles. There is mention of a middle portal, a gate of balance (presumably between the lower and higher selves), prior to which one must build a protecting wall around the holy isle. Hence the first…[Read more]
245- For, on Path fourth, the lightest breeze of passion or desire will stir the steady light upon the pure white walls of Soul. The smallest wave of longing or regret for Mâyâ’s gifts illusive, along Antahkarana — the path that lies between thy Spirit and thy self, the highway of sensations, the rude arousers of Ahankâra (14) — a thought as fle…[Read more]
242- Ere thou canst near that goal, before thine hand is lifted to upraise the fourth gate’s latch, thou must have mustered all the mental changes in thy Self and slain the army of the thought sensations that, subtle and insidious, creep unasked within the Soul’s bright shrine.
Slaying the toughts: See stanzas 54-56
243-If thou would’st not b…[Read more]
Section 6 (Stanzas 242- 250) The Seven Gates – 4- Viraga
Viraga is the second of the four qualifications of Adaita Vedanta and explained in early Theosophy.
The second “accomplishment” marks the next step on the path, and is the permanent effect produced onthe mind by the theoretical knowledge which forms the preceding accomplishment. When the n…[Read more]
239- The more thou dost advance, the more thy feet pitfalls will meet. The path that leadeth on, is lighted by one fire — the light of daring, burning in the heart. The more one dares, the more he shall obtain. The more he fears, the more that light shall pale — and that alone can guide. For as the lingering sunbeam, that on the top of some tal…[Read more]
236-Be of sure foot, O candidate. In Kshânti’s* essence bathe thy Soul; for now thou dost approach the portal of that name, the gate of fortitude and patience.
[*Kshânti, “patience,” vide supra the enumeration of the golden keys.]
be patient, content with little and – never ask for more if you would hope to get it (Letters from the Masters of W…[Read more]
In Section 4 (Stanzas 233- 235) The Seven Gates – 2- Sila, we learnt that: ”Fear, O disciple, kills the will and stays all action. If lacking in the Śîla virtue, — the pilgrim trips, and Karmic pebbles bruise his feet along the rocky path”.
Section 5 (Stanzas 236- 241) The Seven Gates – 3- Kshanti
Patience has three classifications:
• the patie…[Read more]
233- And to the second gate the way is verdant too. But it is steep and winds up hill; yea, to its rocky top. Grey mists will over-hang its rough and stony height, and all be dark beyond. As on he goes, the song of hope soundeth more feeble in the pilgrim’s heart. The thrill of doubt is now upon him; his step less steady grows.
Indulge not in…[Read more]
232- Pass on! For thou hast brought the key; thou art secure.
The first gate, the gate of love and charity, introduced us to an esoteric aspect of the Amitabha Sutra, the five faculties / powers and the seven factors of awakening.
Section 4 (Stanzas 233- 235) The Seven Gates – 2- Sila
Moral ethics (Sila) has three classifications:
A. moral e…[Read more]
Faculties and powers The five faculties(pañc’indriya) are traditionally said to be “the qualities of a leader” (frominda,Sktindra,meaning “leader”). However, as spiritual faculties, they are the tools for personal development.When these spiritual faculties become “unshakable” by their opposites, they are then known as “spiritualpowe…[Read more]
231- Behold, O happy Pilgrim! The portal that faceth thee is high and wide, seems easy of access. The road that leads therethrough is straight and smooth and green. ‘Tis like a sunny glade in the dark forest depths, a spot on earth mirrored from Amitâbha’s paradise. There, nightingales of hope and birds of radiant plumage sing perched in green…[Read more]
230- Armed with the key of Charity, of love and tender mercy, thou art secure before the gate of Dâna, the gate that standeth at the entrance of the path.
From this compassion springs generosity; for none can be generous in a supernatural way, with faithfulness and goodwill towards all, save him who has a pitiful heart—though a man may often sh…[Read more]
Section 3 (Stanzas 230- 232) The Seven Gates – 1- Dana
Prior to entering the first portal, below is a brief selection of passages on generosity, which is how dana is generally translated nowadays, whereas the Voice uses charity, culled from some basic traditional sources.
Generosity has three classifications:
A. giving wealth,
B. giving f…[Read more]
We have finished the second section, an important one, Section 2 (Stanzas 215-229) Attuning to Alaya, the World-Soul. We are now ready to approach gates to the Paramitas. Before one made fit to meet one’s Teacher face to face, one has to :
1- learn to part your body from your mind,
2- dissipate the shadow,
3- live in the eternal
4- live and b…[Read more]
229- Thou hast? . . . Thou mayest enter. Yet, ere thou settest foot upon the dreary Path of sorrow, ’tis well thou should’st first learn the pitfalls on thy way.
Sorrow, pitfalls: See stanza 194
First in order, from without inwards, the Crucifixion of the Man of God implies that persistent attitude of scorn, distrust, and menace with which the…[Read more]
One more post to go for this section, which admittedly, has been rather lengthy; but we are bout one third through . The next third will be just as lengthy. What can I say? Fragment three is about the seven perfections and the Nirmanakaya path, but there is much more interspersed.
228- Hast thou attuned thy being to Humanity’s great pain, O…[Read more]
227- Thus do the “Brothers of the Shadow” — the murderers of their Souls, the dread Dad-Dugpa clan (11).
(11). The Bons or Dugpas, the sect of the “Red Caps,” are regarded as the most versed in sorcery. They inhabit Western and little Tibet and Bhutan. They are all Tântrikas. It is quite ridiculous to find Orientalists who have visited the bo…[Read more]
225 – “Hast thou attuned thy heart and mind to the great mind and heart of all mankind? For as the sacred River’s roaring voice whereby all Nature-sounds are echoed back (10), so must the heart of him ‘who in the stream would enter,’ thrill in response to every sigh and thought of all that lives and breathes.”
(10). The Northern Buddhists, and all…[Read more]
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