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Sacred Texts: The Voice of the Silence

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    ModeratorTN
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    The Voice of the Silence

    Fragment 1

    Translation: Helena Petrovna Blavatsky

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Sacred Texts: The Voice of the Silence


  • ModeratorTN
    Keymaster
    ModeratorTN

    FRAGMENT I.
    ———

    These instructions are for those ignorant of the dangers of the lower IDDHI.1

    ————————

    He who would hear the voice of Nāda,2 “the Soundless Sound,” and comprehend it, he has to learn the nature of Dhāraṇā.3

    Having become indifferent to objects of perception, the pupil must seek out the rājā of

    2 THE VOICE OF THE SILENCE
    the senses, the Thought-Producer, he who awakes illusion.

    The Mind is the great Slayer of the Real.

    Let the Disciple slay the Slayer. {2}

    For:—

    When to himself his form appears unreal, as do on waking all the forms he sees in dreams;

    When he has ceased to hear the many, he may discern the ONE—the inner sound which kills the outer.

    Then only, not till then, shall he forsake the region of Asat, the false, to come unto the realm of Sat, the true.

    Before the Soul can see, the Harmony within must be attained, and fleshly eyes be rendered blind to all illusion.

    Before the Soul can hear, the image (man) has to become as deaf to roarings as to whispers, to cries of bellowing elephants as to the silvery buzzing of the golden fire-fly.


    • Mark Casady
      Participant
      Mark Casady

      Here’s the text of the first footnote:
      (1). The Pali word Iddhi, is the synonym of the Sanskrit Siddhis, or psychic faculties, the abnormal powers in man. There are two kinds of Siddhis. One group which embraces the lower, coarse, psychic and mental energies; the other is one which exacts the highest training of Spiritual powers. Says Krishna in Śrîmad Bhâgavatam: —
      “He who is engaged in the performance of yoga, who has subdued his senses and who has concentrated his mind in me (Krishna), such yogis all the Siddhis stand ready to serve.”


  • ModeratorTN
    Keymaster
    ModeratorTN

    And say:—

    If thy Soul smiles while bathing in the Sunlight of thy Life; if thy soul sings within her chrysalis of flesh and matter; if thy soul weeps inside her castle of illusion; if thy soul struggles to break the silver thread that binds her to the MASTER;4 know, O Disciple, thy Soul is of the earth.

    When to the World’s turmoil thy budding

    soul lends ear; when to the roaring voice of the Great Illusion thy Soul responds; when frightened at the sight of the hot tears of pain, when deafened by the cries of distress, thy Soul withdraws like the shy turtle within the carapace of SELFHOOD, learn, O Disciple, of her Silent “God,” thy Soul is an unworthy shrine.


  • ModeratorTN
    Keymaster
    ModeratorTN

    When waxing stronger, thy Soul glides forth from her secure retreat; and breaking loose from the protecting shrine, extends her silver thread and rushes onward; when beholding her image on the waves of Space she whispers, “This is I,”—declare, O Disciple, that thy Soul is caught in the webs of delusion.7

    This Earth, Disciple, is the Hall of Sorrow, wherein are set along the Path of dire probations, traps to ensnare thy EGO by the delusion called “Great Heresy”.8


  • Mark Casady
    Participant
    Mark Casady

    From the Voice of the Silence Glossary:
    the Siddhis can refer to the six Abhijnā according to the following classical list:
    1) iddhi (comprising all kinds of marvelous powers, but being characteristic of a lower type of magic);
    2) “divine hearing” (= “deva-hearing”), clairaudience, hearing human and divine voices from a distance (and understanding their meaning);
    3) perception of the thoughts of others;
    4) remembering past lives;
    5) “divine sight or eye” (= the deva-sight), clairvoyance, which knows the cycles of rebirth of all beings according to the rules of Karma;
    6) realizing the state of liberation by means of the extinction of the vagaries caused by desire and ignorance.

    The Voice of the Silence – Glossary – S


    The first Abhijna comprises the following (Iddhipada-vibhanga Sutta, SN 51.20) [5]
    1. Having been one he becomes many; having been many he becomes one.
    2. He appears. He vanishes.
    3. He goes unimpeded through walls, ramparts, & mountains as if through space.
    4. He dives in and out of the earth as if it were water.
    5. He walks on water without sinking as if it were dry land.
    6. Sitting crosslegged he flies through the air like a winged bird.
    7. With his hand he touches & strokes even the sun & moon, so mighty & powerful.
    8. He exercises influence with his body even as far as the Brahma worlds.

    All of the above can be found in Buddhaghosa’s Visuddhimagga (XII, XIII).

    Patanjali’s Yoga Sutras contains another listing of Siddhis:
    III.16, Knowledge of the past, present, and the future; III.17. Knowledge of the meaning of sounds produced by all beings; III.18. Knowledge of previous births and arising of future births; III.21. Disappearance of the body from view; III.22. Foreknowledge of birth, harm, or death; III.23. Loving- kindness in all; III.24. Extraordinary strength; III.25. Knowledge at a distance; III.26. Knowledge of the outer universe; III.27–28. Knowledge of the inner universe; III.29. Knowledge of the composition and coordination of bodily energies; III.30. Liberation from hunger and thirst; III.31. Exceptional stability, balance, or health; III.32–36. Vision of higher beings, knowledge of everything that is knowable, knowing of the origins of all things, knowledge of the true self; III.38. Influencing others; III.39, III.40. Blazing radiance; III.41. Clairaudience; III.42. Levitation, III.43. Freedom from bodily awareness and temporal attachments; III.44–45. Mastery over the elements; III.46. Perfection of the body.

    Additionally, Vaishnavism lists 8 primary Siddhis, Saivism has 5 primary and 10 secondary Siddhis (Bhagavata Purana), Samkhya has 8 Siddhis (Samkhyakarika and Tattvasamasa,), and Sikhism has 8 Siddhis (the Mul Mantar in the Guru Granth Sahib).

    • This reply was modified 2 months, 2 weeks ago by  Mark Casady.

    • Peter
      Moderator
      Peter

      Hi Mark, Thanks. And we could also add to your helpful list the following six primary powers (saktis) that HPB refers to in the Secret Doctrine when quoting from Subba Row’s article ‘The Twelve Signs of the Zodiac.’:

      …there are six primary forces in Nature (synthesized by the Seventh) . . . These Sakti stand as follows :—

      (1.) Parasakti. Literally the great or Supreme Force or power. It means and includes the powers of light and heat.

      (2.) Jnanasakti. . . . The power of intellect, of real Wisdom or Knowledge. It has two aspects:
      The following are some of its manifestations when placed under the influence or control of material conditions. (a) The power of the mind in interpreting our sensations. (b) Its power in recalling past ideas (memory) and raising future expectation. (c) Its power as exhibited in what are called by modern psychologists “ the laws of association,” which enables it to form persisting connections between various groups of sensations and possibilities of sensations, and thus generate the notion or idea of an external object. (d) Its power in connecting our ideas together by the mysterious link of memory, and thus generating the notion of self or individuality ; some of its manifestations when liberated from the bonds of matter are — (a) Clairvoyance, (b) Psychometry.

      (3.) Itchasakti — the power of the Will. Its most ordinary manifestation is the generation of certain nerve currents which set in motion such muscles as are required for the accomplishment of the desired object.

      (4.) Kriyasakti. The mysterious power of thought which enables it to produce external, perceptible, phenomenal results by its own inherent energy. The ancients held that any idea will manifest itself externally if one’s attention is deeply concentrated upon it. Similarly an intense volition will be followed by the desired result.
      A Yogi generally performs his wonders by means of Itchasakti and Kriyasakti.

      (5.) Kundalini Sakti. The power or Force which moves in a curved path. It is the Universal life-Principle manifesting everywhere in nature. This force includes the two great forces of attraction and repulsion. Electricity and magnetism are but manifestations of it. This is the power which brings about that “ continuous adjustment of internal relations to external relations ” which is the essence of life according to Herbert Spencer, and that “ continuous adjustment of external relations to internal relations ” which is the basis of transmigration of souls, punar janman (re-birth) in the doctrines of the ancient Hindu philosophers. A Yogi must thoroughly subjugate this power before he can attain Moksham. . . .

      (6.) Mantrika-sakti. The force or power of letters, speech or music. The Mantra Shastra has for its subject-matter this force in all its manifestations. . . . . The influence of melody is one of its ordinary manifestations. The power of the ineffable name is the crown of this Sakti.
      Modern Science has but partly investigated the first, second and fifth of the forces above named, but is altogether in the dark as regards the remaining powers. The six forces are in their unity represented by the “ Daiviprakriti ” (the Seventh, the light of the Logos).

      The above is quoted to show the real Hindu ideas on the same. It is all esoteric, though not covering the tenth part of what might be said.

      (Secret Doctrine vol I 292-293)


  • Mark Casady
    Participant
    Mark Casady

    My pleasure Peter, and thanks for responding to the trumpet call. Quite an esoteric text, and since this first part is probably the most esoteric/tantric of the three, I think it can be useful for many aspects of the this section. For a basic comparison from the Hindu esoteric works, I guess one could refer to the six Shaktis in the Shaiva Siddhanta, a work favored by Kashmiri Shaivism /Southern India.

    • This reply was modified 2 months, 1 week ago by  Mark Casady.
    • This reply was modified 2 months, 1 week ago by  Mark Casady.

  • Mark Casady
    Participant
    Mark Casady

    The quote from the first footnote is from the Baghavata Purana (11,15). The translation seems taken from a text that originally appeared as a series of three articles beginning with the very first issue of the Theosophist (October 1879), entitled Yoga-Vidya and was later reprinted in the first two Theosophical editions of Patajanli, The Yoga Philosophy: Being the Text of Patanjali, Tookaram Tatya(1885)

    An interesting texts on many accounts, notably the first presentation of the distinctive theosophical esoteric notions of Kama Rupa, Mayavi Rupa and Linga Sarira. Below is the relevant passage:

    The student of Yoga will observe a great difference in Siddhis (‘Superhuman faculties,’ this is rendered; but not correctly, unless we agree that ‘ human’ shall only mean that which pertains to physical man. ‘Psychic faculties’ would convey the idea much better : man can do nothing superhuman) that are said to be attainable by Yoga. There is one group which exacts a high training, of the spiritual powers ; and another group which concerns the lower and coarser psychic and mental energies. In the Shrimad Baghavata, Krishna says : ” He who is engaged in the performance of Yoga, who has subdued his senses, and who has concentrated his mind in me (Krishna)such Yogis [all] the Siddhis stand ready to serve.’’

    Then Uddhava asks : ” Oh, Achyuta (Infallible One) since’ thou art the bestower of [all] the Siddhis on the Yogis, pray tell me by what dharana* and how, is a Siddhi attained and how many Siddhis there are. Bhaghavan replies : “Those who have transcended the dharana and yog» say that there are eighteen Siddhis, eight of which contemplate me as the chief object of attainment (or are attainable through me), and the [remaining] ten are derivable from the gunas;” — the commentator explains — from the preponderance of satva guna. These eight superior Siddhis are : Anima, Mahima, Laghima [of the body], Prapti (attainment by the senses), Prakashya, Ishita, Vashita and an eighth which enables one to attain bliss every wish. *’ These,” said Krishna, ” are my Siddhis.”

    The Siddhis of Krishna may be thus defined:
    1. Anima — the power to atomize ” the body;’’to make it become smallest of the smallest.

    2. Mahima, — the power to magnify one’s body to any dimensions,.

    3. Laghima — the power to become lightest of the lightest.

    These three, the commentator says, relate to ‘’the body ;” but he does not enlighten, us as to whether the outer or inner — the physical or astral — body is meant.

    *Dharana – The intense and perfect concentration of the mind upon one interior object; – accompanied by complete abstraction from things of the external world.

    • This reply was modified 2 months, 1 week ago by  Mark Casady.

  • Mark Casady
    Participant
    Mark Casady

    2-He who would hear the voice of Nâda (2), “the Soundless Sound,” and comprehend it, he has to learn the nature of Dhâranâ (3).

    (2). The “Soundless Voice,” or the “Voice of the Silence.” Literally perhaps this would read “Voice in the Spiritual Sound,” as Nâda is the equivalent word in Sanskrit, for the Sen-sar term.
    (3). Dhâranâ, is the intense and perfect concentration of the mind upon some one interior object, accompanied by complete abstraction from everything pertaining to the external Universe, or the world of the senses.

    From the Theosophical Glossary we have:
    Dhârana (Sk). That state in Yoga practice when the mind has to be fixed unflinchingly on some object of meditation.

    Notice that footnote 3 is also similar to the Yoga Vidya text. I think that a perusal of the Nadabindu Upanishad would be useful for this section. From the VotS Glossary:
    Nāda (Sk.) H
    From the root nad: to resound, to thunder, to roar. A sound (Sk.: Śabda) with a mighty resonance. As a mystical sound, the Nāda-bindu (Sk.) refers to the great original vibration, the primordial sound having unfolded the universe: Nādabrahman (Brahman, expressed as Nāda) refers to the “divine resonance” of the sound of AUṀ which can be heard by the mystic. See: The Theosophist I, p.131-2, on Nādabrahman and Nādaśriṣṭi (“the whole resonant system supposed to be innermostly pervading the universe”).

    Dhāraṇā (Sk.) H. (I 3, 36, 41]
    The fixation of the mind on a chosen subject of meditation. Cf. the Yoga Sūtra of Patañjali where Dhāraṇā (the sixth degree of Yoga) leads, together with Dhyāna and Samādhi, to Saṁyama, the state of perfect meditation. In The Voice of the Silence, Dhāraṇā is equal to a complete abstraction of the influences of the senses and to the silenced play of the memory, which makes it thus possible to concentrate the perceptive powers of the consciousness upon one single spiritual object only.


  • Mark Casady
    Participant
    Mark Casady

    Related to the Subba Row list – from another article useful for the study of the VotS:
    “There are four (out of the many other) names of the various kinds of Esoteric Knowledge or Sciences given, even in the esoteric Purânas. There is
    (1) Yajna-Vidya,1 knowledge of the occult powers awakened in Nature by the performance of certain religious ceremonies
    (2) Maha-vidya, the “great knowledge,” the magic of the Kabalists and of the Tantrika worship, often Sorcery of the worst description.
    (3) Guhya-Vidya, knowledge of the mystic powers residing in Sound (Ether), hence in the Mantras (chanted prayers or incantations) and depending on the rhythm and melody used; in other words a magical performance based on Knowledge of the Forces of Nature and their correlation; and
    (4) ATMA-VIDYA, a term which is translated simply “knowledge of the Soul,” true Wisdom by the Orientalists, but which means far more.
    This last is the only kind of Occultism that any theosophist who admires Light on the Path, and who would be wise and unselfish, ought to strive after.”(Occultism versus the Occult Arts, Lucifer, May, 1888)


  • Mark Casady
    Participant
    Mark Casady

    3 -Having become indifferent to objects of perception, the pupil must seek out the rājā of the senses, the Thought-Producer, he who awakes illusion.

    There is a term in Plotinus that reminds me of the term ‘rājā’ (king) of the senses’: ‘’Sense Perception is our messenger, but the mind is our king’’(Plotinus V.3.3,45).


  • ModeratorTN
    Keymaster
    ModeratorTN

    Before the Soul can comprehend and may remember, she must unto the Silent Speaker be united, just as the form to which the clay is modeled, is first united with the potter’s mind.

    For then the soul will hear, and will remember.

    And then to the inner ear will speak—

    And say:—

    If thy Soul smiles while bathing in the Sunlight of thy Life; if thy soul sings within her chrysalis of flesh and matter; if thy soul weeps inside her castle of illusion; if thy soul struggles to break the silver thread that binds her to the MASTER;4 know, O Disciple, thy Soul is of the earth.

    When to the World’s turmoil thy budding

    soul lends ear; when to the roaring voice of the Great Illusion thy Soul responds; when frightened at the sight of the hot tears of pain, when deafened by the cries of distress, thy Soul withdraws like the shy turtle within the carapace of SELFHOOD, learn, O Disciple, of her Silent “God,” thy Soul is an unworthy shrine.


  • Mark Casady
    Participant
    Mark Casady

    thanks Mod, that was a little experimental warmup run – I’d like to try to continue all the way through the whole text – I just need to catch up a bit on some basic texts and I should be a little more fluid in a week or two…


  • Mark Casady
    Participant
    Mark Casady

    There is nothing here that has not been said before, nor do I have any skill in composition. Due to the insufficiency of my abilities I do not think that this commentary is conducive to the benefit of others and I have composed this solely to season my own mind. Owing to this, the power of my faith increases to cultivate virtue. Moreover, if someone else with a disposition like my own examines this, it may be meaningful.

    4-The Mind is the great Slayer of the Real.
    5-Let the Disciple slay the Slayer.
    40. Being indifferent towards all objects, the Yogin having controlled his passions, should by continual practice concentrate his attention upon the sound which destroys the mind.

    The mind as the slayer of the real, relating to the previous line, as a thought-producer which creates maya. Slaying the mind in eastern texts tends to mean pacifying the mind, stabilizing the mind. Yoga is the cessation of the modifications of the mind:

    ”Being indifferent towards all objects, the Yogin having controlled his passions, should by continual practice concentrate his attention upon the sound which destroys the mind.” (Nadabindu Upanishad, 40)

    ”Wonderful, indeed, it is to subdue the mind, so difficult to subdue, ever swift, and seizing whatever it desires. A tamed mind brings happiness.” (Dhammapada 3, 35)

    • This reply was modified 2 months ago by  Mark Casady.

    • Kirk Marzulo
      Participant
      Kirk Marzulo

      Is it the sound which “slays” or subdues the mind, or it an altruistic motive focused upon hearing (see ladder of the mystic sounds, p. 11 VOS) the true nature of the sound in combination with a calm, one-pointed concentration upon the meaning of the sound (its cosmic or universal significance, its meaning for all of humanity, for example) which eventually quiets, stills and subdues the lower machinations of the thinking principle…while also eventually wakening the higher mind and heart?


  • Mark Casady
    Participant
    Mark Casady

    I’d say both. Summarizing the text so far: ‘Disciples can pacify their mind by concentrating on their inner sound.’ I think a good meditation practice should have both stabilizing and analytical meditation (samatha / vipassana). Concentrating on the sound for stabilizing and contemplating on the meaning for analytical.

    ”It (the mind) becoming insensible to the external impressions, becomes one with the sound as milk with water and then becomes rapidly absorbed in Chidakasa (the Akasa where Chit prevails).” (Nadabindu Upanishad, 39)


  • Mark Casady
    Participant
    Mark Casady

    (6) For: —
    When to himself his form appears unreal, as do on waking all the forms he sees in dreams;

    Even after Atma-Jnana (knowledge of Atman or Self) has awakened (in one), Prarabdha does not leave (him); but he does not feel Prarabdha after the dawning of Tattva-Jnana (knowledge of Tattva or truth) because the body and other things are Asat (unreal), like the things seen in a dream to one on awaking from it. (Nada Bindu Upanishad, 22-23(a))

    We live, while we see the sun,
    Where life and dreams are as one;
    And living has taught me this,
    Man dreams the life that is his,
    Until his living is done.
    The king dreams he is king, and he lives
    In the deceit of a king,
    Commanding and governing;
    And all the praise he receives
    Is written in wind, and leaves
    A little dust on the way
    When death ends all with a breath.
    Where then is the gain of a throne,
    That shall perish and not be known
    In the other dream that is death?
    Dreams the rich man of riches and fears,
    The fears that his riches breed;
    The poor man dreams of his need,
    And all his sorrows and tears;
    Dreams he that prospers with years,
    Dreams he that feigns and foregoes,
    Dreams he that rails on his foes;
    And in all the world, I see,
    Man dreams whatever he be,
    And his own dream no man knows.
    And I too dream and behold,
    I dream I am bound with chains,
    And I dreamed that these present pains
    Were fortunate ways of old.
    What is life? a tale that is told;
    What is life? a frenzy extreme,
    A shadow of things that seem;
    And the greatest good is but small,
    That all life is a dream to all,
    And that dreams themselves are a dream.
    (Pedro Calderon de la Barca – 1635)


  • Mark Casady
    Participant
    Mark Casady

    (7) When he has ceased to hear the many, he may discern the ONE — the inner sound which kills the outer.
    ”It (the mind) becoming insensible to the external impressions, becomes one with the sound as milk with water and then becomes rapidly absorbed in Chidakasa (the Akasa where Chit prevails).” (Nadabindu Upanishad, 39)

    The movement from multiplicity to unity is a basic concept in Neoplatonic mysticism.

    (8) Then only, not till then, shall he forsake the region of Asat, the false, to come unto the realm of Sat, the true.
    Concerning the real and the unreal, you will see that the unreal is illusory while the real is eternal. (Jnaneshwari, 2, 133)

    (9) Before the soul can see, the Harmony within must be attained, and fleshly eyes be rendered blind to all illusion.
    Just as the bee drinking the honey (alone) does not care for the odour, so the Chitta which is always absorbed in sound, does not long for sensual objects, as it is bound by the sweet smell of Nada and has abandoned its flitting nature. (Nadabindu Upanishad 42-43(a))

    (10) Before the Soul can hear, the image (man) has to become as deaf to roarings as to whispers, to cries of bellowing elephants as to the silvery buzzing of the golden fire-fly.
    The sound serves the purpose of a sharp goad to control the maddened elephant – Chitta which roves in the pleasure-garden of the sensual objects. (Nadabindu Upanishad 44(b)-45(a))

    The sound which he thus practises makes him deaf to all external sounds. (Nadabindu Upanishad 32)

    • This reply was modified 1 month, 3 weeks ago by  Mark Casady.

  • Mark Casady
    Participant
    Mark Casady

    (11) Before the soul can comprehend and may remember, she must unto the Silent Speaker be united just as the form to which the clay is modelled, is first united with the potter’s mind.

    As the clay is the material cause of the pot so one learns from Vedanta that Ajnana is the material cause of the universe and when Ajnana ceases to exist, where then is the cosmos ?(Nadabindu Upanishad
    25(b)-26(a).)

    (12) For then the soul will hear, and will remember.

    This reminds of the Platonic notion of recollection. Having a amassed experienced and knowledge in previous existences, we need to recover the memory of this storehouse of knowledge that we possess. See The Meno or the Phaedo.

    (13) And then to the inner ear will speak —

    There is the theosophical notion of the inner man, therefore we have inner faculties, subtle bodies, one could say astral senses.

    (14) THE VOICE OF THE SILENCE

    The sound exists till there is the Akasic conception (Akasa-Sankalpa). Beyond this, is the (Asabda) soundless Para-Brahman which is Paramatman. (Nadabindu Upanishad 47(b)-48(a))

    but the Lord was not in the fire; and after the fire a still small voice. 13 So it was, when Elijah heard it, that he wrapped his face in his mantle and went out and stood in the entrance of the cave. (1 Kings 19:11-13)

    No one can serve his body and the higher Soul, and do his family duty and his universal duty, without depriving either one or the other of its rights; for he will either lend his ear to the “still small voice” and fail to hear the cries of his little ones, or, he will listen but to the wants of the latter and remain deaf to the voice of Humanity. (Blavatsky, Occultism versus the Occult Arts, CW 9, 249)

    With perseverance and devotion
    I mastered the vina’s errant chords;
    but then practicing the unborn, unstruck sound
    I, Vinapa, lost my self.
    (Mahasiddha Vinapa (The Musician), Masters of Mahamudra: Songs and Histories of the Eighty-four Buddhist Siddhas” by Keith Dowman, Publisher: State University of New York Press p.91)

    You could say that this first set of stanzas comprises a section.

    • This reply was modified 1 month, 3 weeks ago by  Mark Casady.

  • Mark Casady
    Participant
    Mark Casady

    The notion of the Nada, the Voice of the Silence, is part of what you could call the mysticism of sound (see Guy L. Beck Sonic Theology: Hinduism and Sacred Sound https://books.google.ca/books/about/Sonic_Theology.html?id=cY1Xw1ZlIeQC&redir_esc=y) which is related to theosophical doctrine of the Logos (i.e. Word of God, Sabda Brahman). Esoteric notions of sound, speech, words, letters, and music are inter-connected. Related Eastern terms include Vach, Om, Pranava, Mantra and Blavatsky mentions Anâhata-śabda and this opens up a vast domain of mystical texts. Below is a basic explanation of this concept in Tantra cosmology:

    As Śruti says: “He saw” (Sa aiksata, aham bahu syām prajāyeya). He thought to Himself “May I be many.” “Sa aiksata” was itself a manifestation of Śakti, the Paramāpūrva-nirvāna-śakti of Brahman as Śakti.3 From the Brahman, with Śakti (Parahaktimaya) issued Nāda (Śiva-Śakti as the “Word” or “Sound”), and from Nāda, Bindu appeared. Kālicharana in his commentary on the Sat cakra-nirūpana4 says that Śiva and Nirvāna-Śakti bound by a māyik bond and covering, should be thought of as existing in the form of Param Bindu.
    3 Sat-cakra-nirupan a. Commentary on verse 49, “The Serpent Power.”
    4 Ibid., verse 37.

    The Sāradā1 says: Saccidānanda-vibhavāt sakalāt parameśvarāt āsicchaktistato nādo, nadad bindusamudbhavah. (“From Parameśvara vested with the wealth of Saccidananda and with Prakrti (sakala) issued Śakti; from Śakti came Nāda and from Nāda was born Bindu”). The state of subtle body which is known as Kāma-kalā is the mūla of mantra. The term mūlamantrātmikā, when applied to the Devī, refers to this subtle body of Hers known as the Kāma-kalā.2 The Tantra also speaks of three Bindus, namely, Śiva-maya, Śakti-maya, and Śiva-Śakti maya.3

    The param-bindu is represented as a circle, the centre of which is the brahma-pada, or place of Brahman, wherein are Prakrti-Purusa, the circumference of which is encircling māyā.4 It is on the crescent of nirvāna-kalā the seventeenth, which is again in that of Amā-kalā, the sixteenth digit (referred to in the text) of the moon-circle (Candra-mandala), which circle is situate above the Sun-Circle (Sūrya-mandala), the Guru and the Hamsah, which are in the pericarp of the thousand-petalled lotus (saharārapadrna). Next to the Bindu is the fiery Bodhinī, or Nibodhikā (v. post).
    1 Śārada-tilaka (chap. i).
    2 See Bhāskararāya’s Commentary on the Lalitāsahasranāma, verse 36.
    3 Prāna-tosini (p. 8).
    4 Māyābandhanacchaditaprakr tipurusa-param binduh. Commentary to verse 49 of the Satcakra-nirupana.
    (Introduction to Tantra Sastra, Sir John Woodroffe, 1952, pp.5-6)

    • This reply was modified 1 month, 3 weeks ago by  Mark Casady.

  • Mark Casady
    Participant
    Mark Casady

    Below is a brief study of the logos concept from a comparative perspective (Hinduism, Buddhism, Zoroastrianism, Judaism, Platonism, Christianity):
    The burnt offering was accompanied, as we have already said, by prayer, a hymn interpretive of the symbols, a hymn of praise (stouti), adding a spiritual to the material offering. This had been taught by Vach (the latin Vox), the sacred ‘’speech,’’ the ‘’Word,’’ the ‘’first of speaking beings,’’ the ‘’treasure of prayer,’’ whom one of the hymns of the fourth mandala of the Rig Veda celebrates in these magnificent words:-‘’I am queen and mistress of riches, I am wise… He who is born, who breathes, who hears, feeds with me on this sacred food. He who knows me not is lost. Listen then to me, for I speak words worthy of belief. I speak good things for the gods, and for the children of manu (men). Whom I love I make terrible, pious, wise, bright. … I traverse heaven and earth. I exist in all worlds, and extend towards the heavens. Like the wind, I breathe in all worlds. My greatness extends beyond this world, and reaches even beyond heaven itself.’’(…)

    Vach, or Saravasti, the Goddess of Speech, the Sakti, or female form of Brahma, to whom frequent hymns are addressed in the Rig Veda, seems to have been worshipped as an audible manifestation of the Deity, corresponding to the Avalokitesvara, or Kwan Yin, the Sakti of Amitabha, of the later Buddhists-‘’the manifested voice (of the Deity).’’ (See the translation of The Confessional Services of the Great Compassionate Kwan Yin, by Rec. S. Beal. Journ. R.A.S. Vol. ii., part ii. (New Series))

    The Honover of the Zend Avesta seems to have had much the same character as Vach, but to have been considered the ‘’Word,’’ or command, of the Deity employed in calling creation into existence, and was therefore the ‘’Creating Word,’’ or the ‘’Word Creator.’’

    The Wisdom (Chochmah) of Solomon, as the idea is first presented in the 8th and 9th chapters of the Book of Proverbs, and afterwards more completely developed in the book called ‘’The Wisdom of Solomon,’’ appears to be an attempt to define an intermediate, or mediating power between God and man- a divine teacher and instructor to lead man to God, or an attempt to personify the action of the Deity in the moral world.

    The Memra, or Word, of the Jews-an expression first employed in the Targum of Onkelos-is one of the phrases so commonly substituted by the Jews for the name of God in all that related to the relations of the Deity with man.

    The Logos of the Greek and later Hebrew philosophy was used in a double sense: one as Reason, ‘’the immanent word,’’ logos endiatheros; the other, ‘’the enunciative word’’-the Word, properly so called, logos prophorikos. The one prepared men’s minds for the revelation of the Holy Spirit, the other for the manifestation of the Son of God.(…)

    ‘’GLORY BE TO THE MANFIFESTED WORD’’ may be read over the doors of nearly all the Buddhist temples in China and Japan. This Buddhist ascription of praise to Kwan-yin is Nmamo Kwan-shai-yin Pusah,i.e., ‘’Glory of the Bodhisatwa Kwan-shai-yin.’’ Now shai-yin is the phrase which the first translators of the Gospel of St. John into Chinese designed to employ as equivalent to the Logos of the Evangelist; and the word kwan, although commonly rendered in the active voice as ‘’he or she who beholds,’’ is really the equivalent of the Sansrit Avalokita, that is, ‘’the manifested.’’ The whole phrase, therefore, (…) is, ‘’Glory be to the manifested Word or voice, Bodhisatwa,’’ where Bodhisatwa implies a Supreme Being in a human form.

    The connection of the Wisdom (Chochman) of Solomon with this worship of Vach and Honover is remarkable and interesting, especially when it is remembered that Solomon’s fleets were in direct communication with the East, and when a comparison is made of the hymn in the text with the 8th and 9th chapters of Proverbs; though, as might be expected, the doctrine in the latter is purer, and bears evidences of the acquaintance of the writer with divine revelation. In these passages Wisdom is anterior to Creation, and witnesses, but takes no part in the act. Her ‘’delights were with the sons of men’’; her office to guide and direct mankind to choose the better path.

    The Memra of the Targum does not seem to have had any connection with this Wisdom; but the adoption of the phrase certainly contributed to the spread of the Alexandrine doctrine of the Logos, which, at any rate in Palestine, appears to have embodied the idea of an outward mediator between God and man-of the Angel of the Covenant. (A Manual of the Ancient History of the East, Volume 2, François Lenormant, Elisabeth Chevallier, 1871)

    • This reply was modified 1 month, 2 weeks ago by  Mark Casady.

    • Mark Casady
      Participant
      Mark Casady

      For an excellent theosophical explanation of the concept of sacred sound see Blavatsky, Isis Unveiled II, pp.409-410.

      The Name, which is no name, but a Sound or rather Motion. The mystery of the Logos, Verbum and Vâch has ever been concealed in the mystery of Names. These Names, in whatever tongue, or among whatever people, all represent permutations of the “Ineffable Name.”In this connection, the following passage from the Pistis-Sophia (page 378, 379) is of great interest. Jesus, in explaining the Mystery of the Light of his Father, the Baptisms of Smoke and of the Spirit of the Holy Light, and the Spiritual Anointing, to his Disciples, continues:

      “Nothing, then, is more excellent than these Mysteries, into which ye inquire, unless it be the Mystery of the Seven Voices, and their Nine-and-forty Powers and Numberings (ps‘phôn), nor is any name more excellent than all of them, the Name, in which are all Names, and all Lights and all Powers. He therefore, who shall depart out of the Body of Hyle (Note: not necessarily at death only, but during Samâdhi, or mystic trance) knowing that Name, no Smoke (Note: i.e. no theological delusion) nor Authority, nor Ruler of the Sphere of Fate, nor Angel, nor Archangel, nor Power, shall be able to prevent that Soul; nay, if on quitting the World, a man shall speak that Name to the Fire, it shall be extinguished, and the Mist shall withdraw. And if he shall speak it to the Daemons and the Receivers of the Outer Mist (Darkness), and to its Rulers, Authorities, and Powers, all shall perish, so that their Flame is consumed, and they cry out, ‘Thou art hallowed, the sanctified one, thou blessed one, of all them who are holy.’ And if they shall speak that Name to the Receivers of Evil Condemnation, and their Authorities and all their powers, and also to Barbelo and the Invisible Deity, and the Three Triple-Powers, forthwith all will collapse in those regions, so that they shall be compelled to dissolve and perish, and cry out: ‘O Light of every Light, which is in the infinite Light, remember us also, and cleanse us’.”

      With regard to this passage, it is remarked in The Secret Doctrine, II, 570: “It is easy to see who this Light and Name are: the light of Initiation and the name of the ‘Fire Self,’ which is no name, no action, but a Spiritual, ever-living Power, higher even than the ‘Invisible God, as this Power is ITSELF. (Blavatsky, Collected Writings, vol. 13, pp. 42)


  • Mark Casady
    Participant
    Mark Casady

    There are two brahmans to be named, sound and the soundless. The soundless is revealed through sound. The sound is OM. By it one goes out upward and finds cessation in the soundless. This is the bourn, this is immortality, this is union and also ultimate bliss. Just as a spider goes up outwards by its thread and finds space, so one meditates on OM and by it goes up outwards and finds independence. (Maitri Upanishad, 6, 22)

    I propose to end this lengthy, but not entirely unnecessary excursis on sacred sound or sonic theology with reflections on divine resonance, the Om, and the Nada Brahma by W.Q. Judge:
    We may picture to ourselves the immensity of universal space as traversed by a simple and homogeneous vibration of sound which acts with an awakening and vivifying energy, and rouses into motion every molecule of ether. This is represented in every language by the vowel a, which takes precedence over all the others. This is the word, the verbum, the logos of the Christian’s St. John: “In the beginning was the Word, and the Word was with God, and the Word was God”. (St. John, chap, i., v.I.) It is Creation, for without this resonance, without this movement amongst the quiescent molecules, there would have been no visible universe. That is to say, on this sound, or as the Aryans call it, this Nada Brahma (divine resonance) depends the evolution of the visible from the invisible.

    Meditating on the tone, as expressed in the Sanscrit syllable, Om leads us to the knowledge of the secret doctrine. In the human voice we find the seven divisions of the Divine essence for the microcosm, being a copy of the macrocosm; our halting measures contain collectively that of the whole, in the seven notes of the scale. This brings us to the seven colours, and so on, step by step, from stage to stage, until we reach the divine radiation itself, or Aum. For this divine resonance of which we have spoken is not actually the same as Divine light in its perfection. Resonance is but the expression of the complete sound Aum, which continues for, according to what the Hindous term, the duration of a day, and night of Brahma, and which they give as 1,000 ages. It not only acts as the force which excites and animates the molecules of the universe, but also as an incitement to the evolution and dissolution of man, and of the animal and mineral kingdoms and solar systems. In the planetary system, the Aryans represented this force by Mercury, which has always been held to represent the ruler of the intellectual faculties and stimulator of universal life.

    The Divine Resonance, or the sound au, the universal energy which remains constant in quality during the continuation of each day of Brahma, and which, when the great night falls, is reabsorbed in the All. Appearing and disappearing continually, it transforms itself incessantly, covered at intervals by the veil of matter, which we call its invisible manifestation, and which is never lost, but is always changing one aspect for another.

    We may now comprehend both the beauty and the utility shown in the construction of Sanscrit words. Nada Brahma is the divine resonance; if, after having pronounced the word Nada, with the word Brahm, we should naturally conclude that the final m symbolised the Pralaya, and this would contradict our hypothesis that the divine resonance is everlasting, for if it stops it is lost. For this reason an a is added to the end of the word Brahm in order to indicate that under the title of Brahma the second will continue to exist. But space is wanting in which to examine this question as we should like to. and these few allusions have no other aim than to indicate the real and practical meaning of Aum.

    For us, Om is a real and living fact. It represents the continuous courant of that silent meditation which man should follow, even while occupying himself with the duties and necessities of life. There is one constant effort common to all finite beings towards a given end, and this we do not even confine to them alone, but include the whole animal kingdom; for these inferior beings only await their turn to evolve to a superior condition, and unconsciously, perhaps, but none the less effectively, do they assimilate the same nourishment. (AUM!, The Path, April, 1886)

    • This reply was modified 1 month, 2 weeks ago by  Mark Casady.
    • This reply was modified 1 month, 2 weeks ago by  Mark Casady.

  • Mark Casady
    Participant
    Mark Casady

    Just as, without fuel, a fire
    Dies down in its own birthplace
    On the ceasing of its movements, the mind
    Dies down in its own birthplace.

    For the mind which, desiring truth,
    Has died down in its own birthplace
    And is not deluded, the sense objects,
    In the power of desire, are false.
    (Maitri Upanishad, 6.4)

    Summing up so far, this first section, which provides the namesake for the title of the whole work (a less attractive, but more descriptive title would be ‘’Three Fragments from the Book of the Golden Precepts’’,as noted in the sub-title) stanzas 1-13 presents a kind of overview of the path of silent liberation, ending in hearing the voice of the nada, the soundless sound and the requirements thereof- very much the standard practices of Advaita Vedanta – it requires the practice of concentration, controlling the senses through detachment, pacifying the mind, overcoming the delusion caused by identifying with the material world, achieving inner harmony, complete equanimity, intimate identification with the higher self, thus attaining to deep wellsprings of soul memory and use of the inner, spiritual senses. As Blavatsky states in the preface, these types of teachings are common to many eastern texts, such as the Katha Upanishads, the Sutta Nippata and that Rajah of mystic texts, the Baghavad Gita.

    Regarding the dangers of the lower iddhis, HPB has some choice words in a key text:
    ”Let him aspire to no higher than he feels able to accomplish. Let him not take a burden upon himself too heavy for him to carry. Without ever becoming a “Mahatma,” a Buddha or a Great Saint, let him study the philosophy and the “Science of Soul,” and he can become one of the modest benefactors of humanity, without any superhuman powers. Siddhis (or the Arhat powers) are only for those who are able to “lead the life,” to comply with the terrible sacrifices required for such a training, and to comply with them to the very letter”(Occultism Versus the Occult Arts, C.W. IX, p. 249).

    She also gives some pertinent information on another aspect of sacred sound:
    “The Yajna,” say the Brahmans, “exists from eternity, for it proceeded forth from the Supreme One. . . in whom it lay dormant from ‘no beginning.’ It is the key to TRAIVIDYA, the thrice sacred science contained in the Rig verses, which teaches the Yagus or sacrificial mysteries. ‘The Yajna’ exists as an invisible thing at all times; it is like the latent power of electricity in an electrifying machine, requiring only the operation of a suitable apparatus in order to be elicited. It is supposed to extend from the Ahavaniya or sacrificial fire to the heavens, forming a bridge or ladder by means of which the sacrificer can communicate with the world of gods and spirits, and even ascend when alive to their abodes.”–Martin Hauge’s Aitreya Brahmana.”
    “This Yajna is again one of the forms of the Akasa; and the mystic word calling it into existence and pronounced mentally by the initiated Priest is the Lost Word receiving impulse through WILL-POWER.” Isis Unveiled, Vol. I, Intr. See Aitareya Brahmana, Hauge.

    I propose to section the next part as stanzas 14-21, making for a short section beginning with the image of the shy turtle and ending with the image of the great bird of life (or goose, see David Reigle’s recent article Kalamasa: The Soft-Spoken Goose); giving certain admonitions and warnings regarding selflessness.

    Om, Shanti, Shanti, Shanti

    • This reply was modified 1 month, 1 week ago by  Mark Casady.

  • ModeratorTN
    Keymaster
    ModeratorTN

    When waxing stronger, thy Soul glides forth from her secure retreat; and breaking loose from the protecting shrine, extends her silver thread and rushes onward; when beholding her image on the waves of Space she whispers, “This is I,”—declare, O Disciple, that thy Soul is caught in the webs of delusion.7

    This Earth, Disciple, is the Hall of Sorrow, wherein are set along the Path of dire probations, traps to ensnare thy EGO by the delusion called “Great Heresy”.8

    This earth, O ignorant Disciple, is but the dismal entrance leading to the twilight that precedes the valley of true light—that light which no wind can extinguish, that light which burns without a wick or fuel. {5}


    • Gerry Kiffe
      Moderator
      Gerry Kiffe

      Would anyone care to elaborate the meaning of this beguiling passage?:

      This earth, O ignorant Disciple, is but the dismal entrance leading to the twilight that precedes the valley of true light—that light which no wind can extinguish, that light which burns without a wick or fuel.

      What correlation might we draw to the interior principles in man in relation to the light mentioned here?


      • Peter
        Moderator
        Peter

        Hi Gerry,
        One of the key characteristics of twilight is that we experience the light of the sun in the world while the sun itself is below (or ‘beyond’) our horizon. We sense it’s light while the source of that light is yet beyond our sight. It’s the period of time in the morning from first light until the sun rises over the horizon. And its the period of time in the evening from when the sun dips below the horizon, still lighting up the sky, until darkness itself arrives and night begins.

        Perhaps one way to look at that passage from ‘The Voice’ is that we have the potential in our earthly life to feel, sense, be aware of an illumination that ever comes from ‘within’ while, as yet, not knowing directly the source of that illumination. If we consider enlightenment to be an awakening then the analogy of first light and then eventually the sun rising over the horizon in the morning is quite fitting.
        Of course, we know, or we should know only too well that it is not the sun that rises over the horizon but the earth which turns towards the sun. No doubt this is what we must learn to do in our daily lives (‘the dismal entrance’) as we become of aware of those first faint glimpses of illumination. We must discover how to turn towards the source of that light:

        ‘that light which no wind can extinguish, that light which burns without a wick or fuel.’

        Might we say this period of first light up until final illumination or awakening is analogous to the path we have to travel, the bridge of illumination between the world of shadows and the realm of light, the bridge that we ourselves have to forge and which HPB calls the ‘antahkarana’ – the bridge between the lower and higher manas (Mind)? This would suggest that we are ourselves the path we have to travel and that paradoxically the source of that illumination is also an intrinsic part of what we truly are. The final passage in this section of ‘The Voice’ appears to suggest this is the case:

        ‘Thou art THYSELF the object of thy search’

        ~~


        • barbara
          Participant
          barbara

          Thank you, Peter, for the beautiful illustration.


  • Mark Casady
    Participant
    Mark Casady

    14 – And say: —
    If thy soul smiles while bathing in the Sunlight of thy Life; if thy soul sings within her chrysalis of flesh and matter; if thy soul weeps inside her castle of illusion; if thy soul struggles to break the silver thread that binds her to the MASTER (4); know, O Disciple, thy Soul is of the earth.
    (4). The “great Master” is the term used by lanoos or chelas to indicate one’s “Higher Self.” It is the equivalent of Avalokitesvara, and the same as Âdi-Budha with the Buddhist Occultists, Âtman the “Self” (the Higher Self) with the Brahmins, and Christos with the ancient Gnostics.

    Higher Self
    Higher Self. The Supreme Divine Spirit overshadowing man. The crown of the upper spiritual Triad in man—Atmân. (Theosophical Glossary)
    Atma, the “Higher Self,” is neither your Spirit nor mine, but like sunlight shines on all. It is the universally diffused “divine principle,” and is inseparable from its one and absolute Meta-Spirit, as the sunbeam is inseparable from sunlight. (The Key to Theosophy, 134)
    THE HIGHER SELF is Atma the inseparable ray of the Universal and ONE SELF. It is the God above, more than within, us. Happy the man who succeeds in saturating his inner Ego with it! (The Key to Theosophy, p. 175)


  • Mark Casady
    Participant
    Mark Casady

    Avalokiteśvara
    Avalokiteswara (Sk.) “The on-looking Lord” In the exoteric interpretation, he is Padmapâni (the lotus bearer and the lotus-born) in Tibet, the first divine ancestor of the Tibetans, the complete incarnation or Avatar of Avalokiteswara; but in esoteric philosophy Avaloki, the “on-looker”, is the Higher Self, while Padmapâni is the Higher Ego or Manas. The mystic formula “Om mani padme hum” is specially used to invoke their joint help. While popular fancy claims for Avalokiteswara many incarnations on earth, and sees in him, not very wrongly, the spiritual guide of every believer, the esoteric interpretation sees in him the Logos, both celestial and human. Therefore, when the Yogâchârya School has declared Avalokiteswara as Padmâpani “to be the Dhyâni Bodhisattva of Amitâbha Buddha”, it is indeed, because the former is the spiritual reflex in the world of forms of the latter, both being one—one in heaven, the other on earth. (Theosophical Glossary)

    It is, when correctly interpreted, in one sense “the divine Self perceived or seen by Self,” the Atman or 7th principle ridded of its mayavic distinction from its Universal Source — which becomes the object of perception for, and by the individuality centred in Buddhi, the 6th principle, — something that happens only in the highest state of Samadhi. This is applying it to the microcosm. In the other sense Avalokitesvara implies the 7th Universal Principle, as the object perceived by the Universal Buddhi or “Mind” or Intelligence which is the synthetic aggregation of all the Dhyan Chohans, as of all other intelligences whether great or small, that ever were, are, or will be.

    “Speech or Vach was regarded as the Son or the manifestation of the Eternal Self, and was adored under the name of Avalokitesvara, the manifested God.” This shows as clearly as can be — that Avalokitesvara is both the unmanifested Father & the manifested Son, the latter proceeding from, and identical with, the other; — namely, the Parabrahm and Jivatman, the Universal and the individualized 7th Principle, — the Passive and the Active, the latter the Word, Logos, the Verb. (Mahatma Letters to A.P. Sinnet, 111/59

    Âdi-Budha – Âdi-Buddha(?)
    Âdi-Buddha (Sk.). The First and Supreme Buddha—not recognised in the Southern Church. The Eternal Light. (Theosophical Glossary)
    “Parabrahman or Adi-Buddha is eternally manifesting itself as Jivatma (7th principle) or Avalokiteswara.” (Blavatsky, CW 6,p. 179)
    (Ādi-Buddha) The first or supreme Buddha. A term used in Northern Buddhism to denote the One unknown, without beginning or end. Helena P. BLAVATSKY writes that it is identical with PARABRAHMAN or AIN SOPH. It is to be distinguished from Adi-Budha, which means “first or primeval wisdom” (SD I:55). “The universal decrees of Karma and Adi-Budh” are carried out only by Narada in Hindu esotericism (SD II:48). A related term is Adi-Buddhi, which is “absolute consciousness.”

    Atmâ
    Atmâ (or Atman) (Sk.). The Universal Spirit, the divine Monad, the 7th Principle, so-called, in the septenary constitution of man. The Supreme Soul. (Theosophical Glossary)

    Christos
    Christos, or the ” Christ-condition,” was ever the synonym of the ” Mahatmic-condition,” i.e., the union of the man with the divine principle in him. (Blavatsky, CW 8, 190 [Lucifer, Vol. I, No. 3, November, 1887, pp. 173-180] THE ESOTERIC CHARACTER OF THE GOSPELS)
    Christos (Greek), the Higher Self, Isvara.—Working Glossary (WQJ)
    “the real Christ of every Christian is the Vach, the “mystical Voice,” while the man Jeshu was but a mortal like any of us, an adept more by his inherent purity and ignorance of real Evil, than by what he had learned with his initiated Rabbis and the already (at that period) fast degenerating Egyptian Hierophants and priests.” (Mahatma Letters to A.P. Sinnet, 111/59) https://theosophy.wiki/en/Mahatma_Letter_No._111
    The Material Mind (Kâma-Manas) was to be purified and so become one with the Spiritual Mind (Buddhi-Manas). In the nomenclature of the Gnosis, this was expressed by the Redemption of Sophia by the Christos, who delivered her from her ignorance (agnoia) and sufferings. It is not then surprising that we should find Sophia, whether regarded as a unity, or as a duality, or again as cosmic mind, possessed of many names. (Blavatsky, Collected Writings, vol. 13, pp. 40-41)

    Silver Thread

    It is the Sûtrâtmâ, the silver “thread” which “incarnates” from the beginning of Manvantara to the end, stringing upon itself the pearls of human existence, in other words, the spiritual aroma of every personality it follows through the pilgrimage of life….It is also the material from which the Adept forms his Astral Bodies, from the Augoeides and the Mâyâvi Rûpa downwards. (Secret Doctrine 3, p. 446)
    The ancient works refer to it as Karana Sarira on the plane of Sutratma, which is the golden thread on which, like beads, the various personalities of this higher Ego are strung. (Secret Doctrine 2, p. 79)

    Comments
    Avalokiteśvara
    “How sweetly mysterious is the Transcendental Sound of Avalokiteshvara! It is the pure Brahman Sound. It is the subdued murmur of the seatide setting inward. Its mysterious Sound brings liberation and peace to all sentient beings who in their distress are calling for aid; it brings a sense of permanency to those who are truly seeking the attainment of Nirvana’s Peace . . .”
    “All the Brothers in this Great Assembly, and you too, Ananda, should reverse your outward perception of hearing and listen inwardly for the perfectly unified and intrinsic sound of your own Mind-Essence, for as soon as you have attained perfect accommodation, you will have attained to Supreme Enlightenment.” (The Śūraṅgama Sūtra, in Buddhist Bible, Goddard, p.257))

    Âdi-Buddha
    There are several similar terms in Theosophy, Adi- Budha, Adi-Buddha, Adi-Budhi, Adi-Buddhi, Adi-Buddhic – the Philalethian edition of the Voice corrects the term to Adi-Buddha, and that seems OK – it corresponds well to the term in the Kalachakra Tantra:
    “He, that does not know the chief first Buddha (Adi-Buddha), knows not the circle of time (Kalachakra). He, that does not know the circle of time, knows not the exact enumeration of the divine attributes. He that does not know the exact enumeration of the divine attributes, knows not the supreme intelligence. He, that does not know the supreme intelligence, knows not the tantric principles. He, that does not know the tantric principles, and all such, are wanderers in the orb transmigratos, and are out of the way of the supreme triumphator. Therefore Adi-Buddha must be taught by every true lama, and every true disciple who aspires to liberation must hear them” (quoted by Körös, 1984, pp. 21, 22). No other tantra has made the idea of the ADI BUDDHA so central to its teaching as the Kalachakra Tantra.

    At the end of his initiation, in one tantric text he proudly cries out: “I make the universe manifest within myself in the Sky of Consciousness. I, who am the universe, am its creator. [….] The universe dissolves within me. I who am the flame of the great eternal fire of Consciousness.” (quoted by Dyczkowski, 1987, p. 189). Of course, these sentences are not addressed to an individual “ego”, but rather the “superego” of a divine universal being.

    Christos

    You can find this concept of the Chistos in the Pistis Sophia and also in the Ophite story of Sophia in Hyppolytus:
    As the mother of all living, Sophia is the medium between the intellectual and material worlds. In consequence of this, when Bythos and Ennoia, charmed with her beauty, furnished her with the divine Light, Sophia produced two new Emanations–the one perfect, Christos, the other imperfect, Sophia-Achamoth. (This scheme resembles the Buddhistic; Bythos answering to the First Buddha; Sige, Sophia, Christos, Achamoth, Ildabaoth, to the successive other Five.)
    Of these emanations Christos was designed for the guide of all who proceed from God; Achamoth, for the guide of all proceeding out of matter; nevertheless, the Perfect One was intended to assist and lead upwards his imperfect sister. (King, Gnostics and their Remains, P. 96)

    Silver Thread
    I assume here, from the context, that Silver Thread signifies Sutratma. The term Thread-Soul is common, but the term Silver Thread for Sutratma has only come up once in my search and also once as Golden Thread.

    The term is seems derived from Ecclesiastes 12:6-7 in the Jewish Bible or Christian Old Testament. As translated from the original Hebrew in The Complete Tanakh:[6] “Before the silver cord snaps, and the golden fountain is shattered, and the pitcher breaks at the fountain, and the wheel falls shattered into the pit. And the dust returns to the earth as it was, and the spirit returns to God, Who gave it.”

    • This reply was modified 1 month, 1 week ago by  Mark Casady.

  • Mark Casady
    Participant
    Mark Casady

    15 When to the World’s turmoil thy budding soul (5) lends ear; when to the roaring voice of the great illusion thy Soul responds (6); when frightened at the sight of the hot tears of pain, when deafened by the cries of distress, thy soul withdraws like the shy turtle within the carapace of SELFHOOD, learn, O Disciple, of her Silent “God,” thy Soul is an unworthy shrine.
    (5). Soul is used here for the Human Ego or Manas, that which is referred to in our Occult Septenary division as the “Human Soul” (Vide the Secret Doctrine) in contradistinction to the Spiritual and Animal Souls.

    Manas (Sk.). Lit., “the mind”, the mental faculty which makes of man an intelligent and moral being, and distinguishes him from the mere animal; a synonym of Mahat. Esoterically, however, it means, when unqualified, the Higher EGO, or the sentient reincarnating Principle in man. When qualified it is called by Theosophists Buddhi-Manas or the Spiritual Soul in contradistinction to its human reflection—Kâma-Manas. (Theosophical Glossary)

    See the SD Vol. 2, p. 596

    (6). Mahâ Mâyâ “Great Illusion,” the objective Universe.

    Mahâ Mâyâ (Sk.). The great illusion of manifestation. This universe, and all in it in their mutual relation, is called the great Illusion or Mahâmâyâ It is also the usual title given to Gautama the Buddha’s Immaculate Mother—Mayâdêvi, or the “Great Mystery”, as she is called by the Mystics.

    Eastern texts use a similar turtle imagery, but with a different meaning:
    He who, having withdrawn the organs within, like a turtle its limbs (within its shell), is with the actions of the organs and the mind annihilated, without desires, without possessing any object as his own, without dualities, without prostrations, without the oblations to pity devatās (they being with desires), without mine or I, without awaiting anything, without the desire to be happy, and living in places where men do not live—he alone is emancipated.
    (Narada Parivrajaka Upanishad 3,7)

    16 When waxing stronger, thy Soul glides forth from her secure retreat: and breaking loose from the protecting shrine, extends her silver thread and rushes onward; when beholding her image on the waves of Space she whispers, “This is I,” — declare, O Disciple, that thy soul is caught in the webs of delusion (7).
    (7) Sakkâyaditthi “delusion” of personality.

    Sakkayaditthi. Delusion of personality; the erroneous idea that “I am I ”, a man or a woman with a special name, instead of being an inseparable part of the whole. (Theosophical Glossary)

    This passage seems to refer to astral travel. In which case the term silver thread might not be the same as the previous reference (14). It might mean the silver cord of the astral body, but Blavatsky doesn’t usually use that term, she calls it the umbilical cord of the linga sharira.

    17 This Earth, Disciple, is the Hall of Sorrow, wherein are set along the Path of dire probations, traps to ensnare thy EGO by the delusion called “Great Heresy” (8).
    (8).Attavâda, the heresy of the belief in Soul or rather in the separateness of Soul or Self from the One Universal, infinite Self.

    Attavada (Pali). The sin of personality. (Theosophical Glossary)

    Two more unnamed skandhas are the ones responsible for the illusion of Sakkayaditthi, “the ‘heresy or delusion of individuality’ and of Attavada [Sk. Atma-vada] ‘the doctrine of Self,’ both of which (in the case of the fifth principle, the soul) lead to the maya of heresy and belief in the efficacy of vain rites and ceremonies, in prayers and intercession” ((Mahatma Letters to A.P. Sinnet, 68/16).

    The Pali canon’s Sutta Pitaka identifies ten “fetters of becoming”:
    1 -belief in a self (Pali: sakkāya-diṭṭhi)

    18 This earth, O ignorant Disciple, is but the dismal entrance leading to the twilight that precedes the valley of true light — that light which no wind can extinguish, that light which burns without a wick or fuel.


  • Mark Casady
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    Mark Casady

    19 Saith the Great Law: — “In order to become the knower of ALL SELF (9) thou hast first of self to be the knower.” To reach the knowledge of that self, thou hast to give up Self to Non-Self, Being to Non-Being, and then thou canst repose between the wings of the GREAT BIRD. Aye, sweet is rest between the wings of that which is not born, nor dies, but is the AUM (10) throughout eternal ages (11).
    (9). The Tattvajñânin is the “knower” or discriminator of the principles in nature and in man; and Âtmajñânin is the knower of Âtman or the Universal, One Self.

    22-23(a). Even after Atma-Jnana (knowledge of Atman or Self) has awakened (in one), Prarabdha does not leave (him); but he does not feel Prarabdha after the dawning of Tattva-Jnana (knowledge of Tattva or truth) because the body and other things are Asat (unreal), like the things seen in a dream to one on awaking from it.
    23(b)-24. That (portion of the) Karma which is done in former births and called Prarabdha does not at all affect the person (Tattva-Jnani), as there is no rebirth to him. As the body that exists in the dreaming state is untrue, so is this body. (Nadabindu Upanishad)

    SELF-KNOWLEDGE.
    THE first necessity for obtaining self-knowledge is to become profoundly conscious of ignorance ; to feel with every fibre of the heart that one is ceaselessly self-deceived.
    The second requisite is the still deeper conviction that such knowledge-such intuitive and certain knowledge-can be obtained by effort.
    The third and most important is an indomitable determination to obtain and face that knowledge.
    Self-knowledge of this kind is unattainable by what men usually call ” self-analysis.” It is not reached by reasoning or any brain process ; for it is the awakening to consciousness of the Divine nature of man.
    To obtain this knowledge is a greater achievement than to command the elements or to know the future.
    (Lucifer Vol. 1, p. 89, 1887)

    (10). Kala Hamsa, the “Bird” or Swan (Vide No. 11). Says the Nâda-Bindu Upanishad (Rig Veda) translated by the Kumbakonam Theos. Society — “The syllable a is considered to be its (the bird Hamsa’s) right wing, u, its left, m, its tail, and the Ardha-mâtra (half metre) is said to be its head.”
    (See The Theosophist VOL. X. No. 116.—MAY 1889, 478-82)

    Kalahansa or Hamsa (Sk). A mystic title given to Brahma (or Parabrahman); means “the swan in and out of time”. Brahmâ (male) is called Hansa-Vahan, the vehicle of the “Swan” (Theosophical Glossary)

    Hamsa or Hansa (Sk.) “Swan or goose”, according to the Orientalists ; a mystical bird in Occultism analogous to the Rosicrucian Pelican. The sacred mystic name which, when preceded by that of KALA (infinite time), i.e. Kalahansa, is name of Parabrahm ; meaning the “ Bird out of space and time”. Hence Brahmâ (male)is called Hansa Vahana “the Vehicle of Hansa” (the Bird). We find the same idea in the Zohar, where Ain Suph (the endless and infinite) is said to descend into the universe, for purposes of manifestation, using Adam Kadmon (Humanity) as a chariot or vehicle. (Theosophical Glossary)

    (11). Eternity with the Orientals has quite another signification than it has with us. It stands generally for the 100 years or “age” of Brahmâ, the duration of a Kalpa or a period of 4,320,000,000 years.

    Brahmâ’s Day. A period of 2,160,000,000 years during which Brahmâ having emerged out of his golden egg (Hiranyagarbha), creates and fashions the material world (being simply the fertilizing and creative force in Nature). After this period, the worlds being destroyed in turn, by fire and water, he vanishes with objective nature, and then comes Brahmâ’s Night. (Theosophical Glossary)

    Brahmâ’s Night. A period of equal duration, during which Brahmâ. is said to be asleep. Upon awakening he recommences the process, and this goes on for an AGE of Brahmâ composed of alternate “Days”, and “Nights”, and lasting 100 years (of 2,160,000,000 years each). It requires fifteen figures to express the duration of such an age; after the expiration of which the Mahapralaya or the Great Dissolution sets in, and lasts in its turn for the same space of fifteen figures. (Theosophical Glossary)

    Kalpa (Sk.). The period of a mundane revolution, generally a cycle of time, but usually, it represents a “day” and “night” of Brahmâ, a period of 4,320,000,000 years. (Theosophical Glossary)


  • Mark Casady
    Participant
    Mark Casady

    20 Bestride the Bird of Life, if thou would’st know (12).
    (12). Says the same Nâda-Bindu, “A Yogi who bestrides the Hamsa (thus contemplates on Aum) is not affected by Karmic influences or crores of sins.”

    The passage below (a kind of Macrocosmic-Microcosmic correspondence) is perhaps similar to the image of Adam Kadmon’s body and the correspondences with the Sefirot, thus adding to the correspondence mentioned in the Hamsa TG entry:
    1. The syllable ‘A’ is considered to be its (the bird Om’s) right wing, ‘Upanishad’, its left; ‘M’, its tail; and the Ardha-Matra (half-metre) is said to be its head.
    2. The (Rajasic and Tamasic) qualities, its feet upwards (to the loins); Sattva, its (main) body; Dharma is considered to be its right eye, and Adharma, its left.
    3. The Bhur-Loka is situated in its feet; the Bhuvar-Loka, in its knees; the Suvar-Loka, in its loins; and the Mahar-Loka, in its navel.
    4. In its heart is situate the Janoloka; Tapoloka in its throat and the Satya-Loka in the centre of the forehead between the eyebrows.
    5(a). Then the Matra (or Mantra) beyond the Sahasrara (thousand-rayed) is explained (viz.,) should be explained.
    5(b)-6(a). An adept in Yoga who bestrides the Hamsa (bird) thus (viz., contemplates on Om) is not affected by Karmic influences or by tens of Crores of sins. (Nadabindu Upanishad)

    See nice essay on the Kalahamsa in theosophical doctrine
    Kalahamsa

    21 Give up thy life, if thou would’st live (13).
    (13). Give up the life of physical personality if you would live in spirit.

    Those who try to gain their own life will lose it; but those who lose their life for my sake will gain it. (Matthew 10:39)
    For if you want to save your own life, you will lose it; but if you lose your life for my sake, you will find it. (Matthew 16:25) For if you want to save your own life, you will lose it; but if you lose your life for me and for the gospel, you will save it. (Mark 8:35) For if you want to save your own life, you will lose it, but if you lose your life for my sake, you will save it. (Luke 9:24) Those who love their own life will lose it; those who hate their own life in this world will keep it for life eternal. (John 12:25)

    The voice of the Masters is always in the world; but only those hear it whose ears are no longer receptive of the sounds which affect the personal life. Laughter no longer lightens the heart, anger may no longer enrage it, tender words bring it no balm. For that within, to which the ears are as an outer gateway, is an unshaken place of peace in itself which no person can disturb. (Light on the Path, Comment 2)

    Some might say, to his own destruction. And why? Because from the hour when he first tastes the splendid reality of living he forgets more and more his individual self. No longer does he fight for it, or pit its strength against the strength of others. No longer does he care to defend or to feed it. Yet when he is thus indifferent to its welfare, the individual self grows more stalwart and robust, like the prairie grasses and the trees of untrodden forests. It is a matter of indifference to him whether this is so or not. Only, if it is so, he has a fine instrument ready to his hand; and in due proportion to the completeness of his indifference to it is the strength and beauty of his personal self. (Through the Gates of Gold, 5, 2)


  • Mark Casady
    Participant
    Mark Casady

    How is everybody doing? I cannot begin to say how much I’ve learned since embarking on this study. I’ve come to notice this text fits rather well within a certain framework of other texts such as the Nadabindu Upanishad, Light on the Path, Baghavad Gita/Janeshwari and Patanjali’s Yoga Sutras, so there is a harmony there that gives a wider background. I think we are beginning to make some headway now. This marks the completion of the second section (stanzas 14-21). This section, quite diverse, had some reflections regarding the astral plane, the importance of selflessness:
    He who truly arrives there
    Cuts free from himself.
    — JOHN of the CROSS

    From an absolutely impersonal point of view, otherwise your sight is colored. Therefore impersonality must first be understood.
    Intelligence is impartial: no man is your enemy: no man is your friend. All alike are your teachers. Your enemy becomes a mystery that must be solved, even though it take ages: for man must be understood. Your friend becomes a part of yourself, an extension of yourself, a riddle hard to read. Only one thing is more difficult to know — your own heart. Not until the bonds of personality are loosed, can that profound mystery of self begin to be seen. Not till you stand aside from it will it in any way reveal itself to your understanding. Then, and not till then, can you grasp and guide it. Then, and not till then, can you use all its powers, and devote them to a worthy service. (Light on the Path, Note, Section 2, 10)

    and a mystical imperative regarding the Kalahamsa.
    For some information of Tantric concepts of the Kalamsa, the Nada and the Bindu see the following two articles.
    The Hindu Theory of Vibration as the Producer of Sounds, Forms and Colors,” The Theosophist, Vol. XII, October and November, 1893, written by C. Kotyya, F.T.S.

    HAMSA RAHASYA: The Secret of Hamsa. – David Frawley, Veda Net

    With the next part (Stanzas 22-38), we explore the three halls: the Hall of Ignorance, the Hall of Learning, and the Hall of Wisdom – stay tuned, lanoo…


  • Mark Casady
    Participant
    Mark Casady

    Read carefully, Lanoo, light your lamp with care, the following terms must be studied well before passing on to the next stage…

    Iddhi/ Siddhi
    Nâda
    Dhâranâ
    rājā of the senses
    Slayer of the Real
    Asat
    Sat
    Silent Speaker
    inner ear
    Voice of the Silence
    Great Master
    Higher Self
    Avalokiteśvara
    Âdi-Buddha
    Atmâ
    Christos
    Silver Thread
    shy turtle
    Mahâ Mâyâ
    Manas
    Human Ego
    Sakkâyaditthi
    Attavâda
    Tattvajñânin
    Âtmajñânin
    Bird of Life
    Kalahansa
    Age of Brahmâ
    Kalpa

    Since Sarasvati Devi is also a rider of the Hamsa, it behooves me to signal the useful Glossary entry on Vak:
    Vâch (Sk.) To call Vâch “speech” simply, is deficient in clearness. Vâch is the mystic personification of speech, and the female Logos, being one with Brahmâ, who created her out of one-half of his body, which he divided into two portions; she is also one with Virâj (called the “female” Virâj) who was created in her by Brahmâ. In one sense Vâch is “speech” by which knowledge was taught to man; in another she is the “mystic, secret speech” which descends upon and enters into the primeval Rishis, as the “tongues of fire” are said to have “sat upon” the apostles. For, she is called “the female creator ”, the “mother of the Vedas ”, etc., etc. Esoterically, she is the subjective Creative Force which, emanating from the Creative Deity (the subjective Universe, its “privation ”, or ideation) becomes the manifested “world of speech ”, i.e., the concrete expression of ideation, hence the “Word” or Logos. Vâch is “the male and female” Adam of the first chapter of Genesis, and thus called “Vâch-Virâj” by the sages. (See Atharva Veda.) She is also “the celestial Saraswatî produced from the heavens ”, a “voice derived from speechless Brahmâ” (Mahâbhârata); the goddess of wisdom and eloquence. She is called Sata-rûpa, the goddess of a hundred forms. (Theosophical Glossary)


  • Mark Casady
    Participant
    Mark Casady

    21 – Three Halls, O weary pilgrim, lead to the end of toils. Three Halls, O conqueror of Mâra, will bring thee through three states (14) into the fourth (15) and thence into the seven worlds (16), the worlds of Rest Eternal.
    (14). The three states of consciousness, which are Jâgrat, the waking; Svapna, the dreaming; and Sushupti, the deep sleeping state. These three Yogi conditions, lead to the fourth, or —

    Jagrata (Sk.). The waking state of consciousness. When mentioned in Yoga philosophy, Jagrata-avastha is the waking condition, one of the four states of Pranava in ascetic practices, as used by the Yogis. (Theosophical Glossary)
    Svapna (Sk). A trance or dreamy condition. Clairvoyance. (Theosophical Glossary)
    Svapna Avasthâ (Sk.). A dreaming state; one of the four aspects of Prânava; a Yoga practice. (Theosophical Glossary)
    Sushupti Avasthâ (Sk.). Deep sleep; one of the four aspects of Prânava. (Theosophical Glossary)

    (15). The Turîya, that beyond the dreamless state, the one above all, a state of high spiritual consciousness.

    Turîya (Sk.). A state of the deepest trance—the fourth state of the Târaka Râja Yoga, one that corresponds with Âtmâ, and on this earth with dreamless sleep—a causal condition. (Theosophical Glossary)
    Turîya Avasthâ (Sk.). Almost a Nirvânic state in Samâdhi, which is itself a beatific state of the contemplative Yoga beyond this plane. A condition of the higher Triad, quite distinct (though still inseparable) from the conditions of Jagrat (waking), Svapna (dreaming), and Sushupti (sleeping). (Theosophical Glossary)
    The Manduka Upanishad partitions the symbol Aum in three different morae and adds a fourth mora-less part instructing that the mora-less part alone is ultimately real and not the other three representing “wakefulness”, “dream” and the “sleep” states of consciousness. The mora-less part of Aum has correspondence with the fourth dimension of metaphysics, the Atman.[3] Ramachandra Dattatrya Ranade. A Constructive Survey of Upanishadic Philosophy. Mumbai: Bharatiya Vidya Bhavan. p. 246.

    (16). Some Sanskrit mystics locate seven planes of being, the seven spiritual lokas or worlds within the body of Kala Hamsa, the Swan out of Time and Space, convertible into the Swan in Time, when it becomes Brahmâ instead of Brahma (neuter).
    The opening of the Nadabindu Upanishad, see references for stanza 20.

    Mâra (Sk.). The god of Temptation, the Seducer who tried to turn away Buddha from his PATH. He is called the “Destroyer” and “Death” (of the Soul). One of the names of Kâma, God of love. (Theosophical Glossary)

    22 – If thou would’st learn their names, then hearken, and remember.

    23 – The name of the first Hall is IGNORANCE — Avidyâ.

    Avidyâ (Sk.). Opposed to Vidyâ, Knowledge. Ignorance which proceeds from, and is produced by the illusion of the Senses or Viparyaya. (Theosophical Glossary)

    24- It is the Hall in which thou saw’st the light, in which thou livest and shalt die (17).
    (17). The phenomenal World of Senses and of terrestrial consciousness — only.

    In stanza 17, it is called the Hall of Sorrow.

    25- The name of Hall the second is the Hall of Learning.* In it thy Soul will find the blossoms of life, but under every flower a serpent coiled (18).
    [*The Hall of Probationary Learning.]
    (18). The astral region, the Psychic World of super-sensuous perceptions and of deceptive sights — the world of Mediums. It is the great “Astral Serpent” of Éliphas Lévi. No blossom plucked in those regions has ever yet been brought down on earth without its serpent coiled around the stem. It is the world of the Great Illusion.

    For Levi’s astral serpent, see The Secret Doctrine, Vol. 2., pg. 511-512.

    See rules, Part I of Light on the Path ‘’ These written above are the first of the rules which are written on the walls of the Hall of Learning. Those that ask shall have. Those that desire to read shall read. Those who desire to learn shall learn.’’

    See also the rules, part 2 : ‘’OUT of the silence that is peace a resonant voice shall arise. And this voice will say, It is not well; thou hast reaped, now thou must sow. And knowing this voice to be the silence itself thou wilt obey.
    Thou who art now a disciple, able to stand, able to hear, able to see, able to speak, who hast conquered desire and attained to self-knowledge, who hast seen thy soul in its bloom and recognized it, and heard the voice of the silence, go thou to the Hall of Learning and read what is written there for thee.’’


  • Mark Casady
    Participant
    Mark Casady

    “Lucifer, the Astral Light . . . . is an intermediate force existing in all creation, it serves to create and to destroy, and the Fall of Adam was an erotic intoxication which has rendered his generation a slave to this fatal light . . . every sexual passion that overpowers our senses is a whirlwind of that light which seeks to drag us towards the abyss of death, Folly. Hallucinations, visions, ecstasies are all forms of a very dangerous excitation due to this interior phosphorus (?). Thus light, finally, is of the nature of fire, the intelligent use of which warms and vivifies, and the excess of which, on the contrary, dissolves and annihilates. Thus man is called upon to assume a sovereign empire over that (astral) light and conquer thereby his immortality, and is threatened at the same time with being intoxicated, absorbed, and eternally destroyed by it. This light, therefore, inasmuch as it is devouring, revengeful, and fatal, would thus really be hell-fire, the serpent of the legend; the tormented errors of which it is full, the tears and the gnashing of teeth of the abortive beings it devours, the phantom of life that escapes them, and seems to mock and insult their agony, all this would be the devil or Satan indeed.” (Histoire de la Magie, p. 197).

    There is no wrong statement in all this; nothing save a superabundance of ill-applied metaphors, as in the application of Adam — a myth — to the illustration of the astral effects. Akasa — the astral light* — can be defined in a few words; it is the universal Soul, the Matrix of the Universe, the “Mysterium Magnum” from which all that exists is born by separation or differentiation. It is the cause of existence; it fills all the infinite Space; is Space itself, in one sense, or both its Sixth and Seventh principles.* But as the finite in the Infinite, as regards manifestation, this light must have its shadowy side — as already remarked. And as the infinite can never be manifested, hence the finite world has to be satisfied with the shadow alone, which its actions draw upon humanity and which men attract and force to activity.

    Hence, while it is the universal Cause in its unmanifested unity and infinity, the Astral light becomes, with regard to Mankind, simply the effects of the causes produced by men in their sinful lives. It is not its bright denizens — whether they are called Spirits of Light or Darkness — that produce Good or Evil, but mankind itself that determines the unavoidable action and reaction in the great magic agent. It is mankind which has become the “Serpent of Genesis,” and thus causes daily and hourly the Fall and sin of the “Celestial Virgin” — which thus becomes the Mother of gods and devils at one and the same time; for she is the ever-loving, beneficent deity to all those who stir her Soul and heart, instead of attracting to themselves her shadowy manifested essence, called by Eliphas Levi — “the fatal light” which kills and destroys. Humanity, in its units, can overpower and master its effects; but only by the holiness of their lives and by producing good causes.

    It has power only on the manifested lower principles — the shadow of the Unknown and Incognizable Deity in Space. But in antiquity and reality, Lucifer, or Luciferus, is the name of the angelic Entity presiding over the light of truth as over the light of the day. In the great Valentinian gospel Pistis Sophia (§ 361) it is taught that of the three Powers emanating from the Holy names of the Three [[Tridunameis]], that of Sophia (the Holy Ghost according to these gnostics — the most cultured of all), resides in the planet Venus or Lucifer.” (The Secret Doctrine, Vol. 2., pg. 511-512)

    26 – The name of the third Hall is Wisdom, beyond which stretch the shoreless waters of AKSHARA, the indestructible Fount of Omniscience (19).
    (19). The region of the full Spiritual Consciousness beyond which there is no longer danger for him who has reached it.
    Akshara (Sk.). Supreme Deity; lit., “indestructible”, ever perfect. (Theosophical Glossary)

    Presumably, the Gates of Gold bar the entrance to this third Hall.
    From Wikipedia: Aksara is a Sanskrit term translating to “imperishable, indestructible, fixed, immutable” (i.e. from अ, a- “not” and, kṣar- “melt away, perish”). It has two main fields of application, in Sanskrit grammatical tradition (śikṣā) and in Vedanta philosophy. The uniting aspect of these uses is the mystical view of language, or shabda, in Hindu tradition, and especially the notion of the syllable as a kind of immutable (or “atomic”) substance of both language and truth, most prominently, the mystical syllable Aum, which is given the name of ekākṣara (i.e. eka-akṣara), which can be translated as both “the sole imperishable thing” and as “a single syllable”. In the explicitly monotheistic tradition of Bhakti yoga, both akṣara and aum become seen as a symbol or name of God.

    Madhavananda in his commentary on the Brahmopanishad belonging to the Atharvaveda, explains that vide Mundaka Upanishad I.7 and II.1-2 the term Aksara signifies Brahman in Its aspect of the manifesting principle who Pippalada says is the thread (Sutram) to be worn instead of the sacrificial thread on the body which should be discarded.[4]
    And, because it is the term applied to Aum it is called the Aksara, the symbol of God who is the lord of all created things. It is a descriptive synonym of Brahman (Bhagavad Gita VIII.3) who is said to have arisen from Aksara (Bhagavad Gita III.15).[5]
    https://en.wikipedia.org/wiki/Aksara


  • Mark Casady
    Participant
    Mark Casady

    Table of the Cosmic Bird correspondences

    ‘A—————————– right wing
    ‘Upanishad’——————– left
    ‘M’—————————- tail
    Ardha-Matra (half-metre)——- head
    (Rajasic and Tamasic)———- feet upwards (to the loins)
    Sattva————————–(main) body
    Dharma————————–right eye
    Adharma————————-Left eye

    Correspondences with the 7 lokas
    Bhur-Loka——-Feet
    Bhuvar-Loka——-Knees
    Suvar-Loka——–Loins
    Mahar-Loka——–navel.
    Janoloka———-Heart
    Tapoloka———-Throat
    Satya-Loka——–centre of the forehead

    Subba Row has an interesting list of correspondences with the four avasthas (Twelve Signs of the Zodiac)
    4 Avasthâs—– 4 states Brahmâ—–Gods–4 asp. Parabrahmam–4 forms of Vach—4 stages 0f Sacred Word
    Jâgrat (waking)—–Vaishwânar—–Brahmâ——–Sthûla——Parâ—————Nâda
    Swapna (dream)——Taîjasa —— Vishnu——–Sûkshma—–Pasyantî———–Bindu
    Sushupti (deep sleep)Prajña——- Mahêshwara—-Bîja——–Madhyamâ———–Shakti
    Turîya—————— Ìshwara——–Sadâshiva———-Sâkshi——Vykhâri————Kala

    • This reply was modified 2 weeks, 4 days ago by  Mark Casady.
    • This reply was modified 2 weeks, 4 days ago by  Mark Casady.

  • Mark Casady
    Participant
    Mark Casady

    27- If thou would’st cross the first Hall safely, let not thy mind mistake the fires of lust that burn therein for the Sunlight of life.

    28- If thou would’st cross the second safely, stop not the fragrance of its stupefying blossoms to inhale. If freed thou would’st be from the Karmic chains, seek not for thy Guru in those Mâyâvic regions.

    But the disciple is expected to deal with the snake, his lower self, unaided; to suppress his human passions and emotions by the force of his own will. He can only demand assistance of a master when this is accomplished, or at all events, partially so. Otherwise the gates and windows of his soul are blurred, and blinded, and darkened, and no knowledge can come to him. (Light on the Path, Comments, 3)

    29- The WISE ONES tarry not in pleasure-grounds of senses.

    30- The WISE ONES heed not the sweet-tongued voices of illusion.

    31- Seek for him who is to give thee birth (20), in the Hall of Wisdom, the Hall which lies beyond, wherein all shadows are unknown, and where the light of truth shines with unfading glory.
    (20). The Initiate who leads the disciple through the Knowledge given to him to his spiritual, or second, birth is called the Father guru or Master.

    to hear the voice of the silence is to understand that from within comes the only true guidance; to go to the Hall of Learning is to enter the state in which learning becomes possible. Then will many words be written there for thee, and written in fiery letters for thee easily to read. For when the disciple is ready the Master is ready also. (Light on the Path, Note on section 2)


  • Mark Casady
    Participant
    Mark Casady

    32- That which is uncreate abides in thee, Disciple, as it abides in that Hall. If thou would’st reach it and blend the two, thou must divest thyself of thy dark garments of illusion. Stifle the voice of flesh, allow no image of the senses to get between its light and thine that thus the twain may blend in one. And having learnt thine own Ajñâna (21), flee from the Hall of Learning. This Hall is dangerous in its perfidious beauty, is needed but for thy probation. Beware, Lanoo, lest dazzled by illusive radiance thy Soul should linger and be caught in its deceptive light.
    (21). Ajñâna is ignorance or non-wisdom the opposite of “Knowledge,” jñâna.

    Ajnâna (Sk.)
    or Agyana (Bengali). Non-knowledge; absence of knowledge rather than “ignorance” as generally translated. An Ajnâni means a “profane”. (Theosophical Glossary)

    There is reference to a kind of mystical union here upon reaching the Hall of Wisdom (which perhaps can be call the divine astral plane). One needs to blend the microcosm of one’s inner being to the macrocosm of the divine plane.

    ‘’Of course every occultist knows by reading Eliphas Levi and other authors that the “astral” plane is a plane of unequalized forces, and that a state of confusion necessarily prevails. But this does not apply to the “divine astral” plane, which is a plane where wisdom, and therefore order, prevails’’ (Light on the Path, Commentary 4).

    33- This light shines from the jewel of the Great Ensnarer, (Mâra) (22). The senses it bewitches, blinds the mind, and leaves the unwary an abandoned wreck.
    (22). Mâra is in exoteric religions a demon, an Asura, but in esoteric philosophy it is personified temptation through men’s vices, and translated literally means “that which kills” the Soul. It is represented as a King (of the Mâras) with a crown in which shines a jewel of such lustre that it blinds those who look at it, this lustre referring of course to the fascination exercised by vice upon certain natures.

    34- The moth attracted to the dazzling flame of thy night-lamp is doomed to perish in the viscid oil. The unwary Soul that fails to grapple with the mocking demon of illusion, will return to earth the slave of Mâra.

    35- Behold the Hosts of Souls. Watch how they hover o’er the stormy sea of human life, and how exhausted, bleeding, broken-winged, they drop one after other on the swelling waves. Tossed by the fierce winds, chased by the gale, they drift into the eddies and disappear within the first great vortex.

    This reminds of Scylla and Charybdis from Homer’s Odyssey (book 12).

    Those only sentimentally desirous of liberation and only apparently free from passion, seeking to cross the ocean of conditioned existence, are seized by the shark of desire, being caught by the neck, forcibly dragged into the middle and drowned. (81)

    He only who slays the shark of desire with the sword of supreme dispassion, reaches without obstacles the other side of the ocean of conditioned existence. (Vivekachudamani 82)

    36- If through the Hall of Wisdom, thou would’st reach the Vale of Bliss, Disciple, close fast thy senses against the great dire heresy of separateness that weans thee from the rest.

    5. Kill out all sense of separateness.
    Note on Rule 5. — Do not fancy you can stand aside from the bad man or the foolish man. They are yourself, though in a less degree than your friend or your master. But if you allow the idea of separateness from any evil thing or person to grow up within you, by so doing you create Karma, which will bind you to that thing or person till your soul recognizes that it cannot be isolated. Remember that the sin and shame of the world are your sin and shame; for you are a part of it; your Karma is inextricably interwoven with the great Karma. And before you can attain knowledge you must have passed through all places, foul and clean alike. Therefore, remember that the soiled garment you shrink from touching may have been yours yesterday, may be yours tomorrow. And if you turn with horror from it, when it is flung upon your shoulders, it will cling the more closely to you. The self-righteous man makes for himself a bed of mire. Abstain because it is right to abstain — not that yourself shall be kept clean. (Light on the Path, Note 5).

    Verily all this universe, known through mind and speech, is the spirit; verily nothing is except the spirit which lies on the other side of \prakriti. Are the various kinds of earthen vessels different from the earth? The embodied ego, deluded by the wine of \maayaa, speaks of “I” and “you”. (Vivekachudamani 392)


  • Mark Casady
    Participant
    Mark Casady

    37- Let not thy “Heaven-born,” merged in the sea of Mâyâ, break from the Universal Parent (SOUL), but let the fiery power retire into the inmost chamber, the chamber of the Heart (23) and the abode of the World’s Mother (24).
    (23). The inner chamber of the Heart, called in Sanskrit Brahmapura. The “fiery power” is Kundalinî.
    (24). The “Power” and the “World-mother” are names given to Kundalinî — one of the mystic “Yogi powers.” It is Buddhi considered as an active instead of a passive principle (which it is generally, when regarded only as the vehicle, or casket of the Supreme Spirit Âtma). It is an electro-spiritual force, a creative power which when aroused into action can as easily kill as it can create.

    Kundalini Sakti (Sk.). The power of life; one of the Forces of Nature; that power that generates a certain light in those who sit for spiritual and clairvoyant development. It is a power known only to those who practise concentration and Yoga. (Theosophical Glossary)

    KUNDALINI-SAKTI, the serpentine force, the astral fire, an aspect of buddhi, the basic force of all manifested nature. (kundalini, annular, spiral, winding; sakti, force.) (WQJ – Working Glossary)

    Brahmapura
    Brahmapura literally means ‘city of Brahman’.
    This word has been used in the Upaniṣads in several senses. Just as a city (pura = city) full of people and various goods supplies the needs of the king, this body of several limbs and sense-organs supplies the needs of Brahman who resides in it in the form of the jīva or the individual soul. Hence it is called ‘brahmapura’ or ‘the city of Brahman’.[1]
    Sometimes the word is also applied to the ‘lotus of the heart’ (hṛdayapuṇḍarīka—the psychic heart, where meditation is practiced) since it ‘houses’ Brahman; i.e., Brahman is realized there by the meditating on it.[2]
    References
    1- Chāndogya Upaniṣad 8.1.1
    2- Mundaka Upaniṣad 2.2.7
    (The Concise Encyclopedia of Hinduism, Swami Harshananda, Ram Krishna Math, Bangalore)
    http://www.hindupedia.com/en/Brahmapura

    The six Chakrams are located in the Sthula-sarira, but they are not visible when a body is dissected, because the leaves and petals described in the books have no objective existence, but represent so many powers or energies.

    For instance, Sahasraram is considered to have eight main petals, and the meaning of this is that the brain has eight poles. Similarly the letters, characters, symbols, goddesses, etc, said in the books to exist in these Chakrams, all symbolize different power.

    The reason of the differences between the Chakrams is that in the seven centres seven powers are located, and it is said that as the Kundalini breaks through each Chakram it causes the man to subdue that Chakram.

    As Kundalini goes on breaking through the Chakrams one by one, it gains control over so many forces connected with the elements, the astral counterparts of which are located in the respective Chakrams. The location of the mind is said to be between the eyebrows by the Hata Yogis.

    The Chakra Sammalanam mentioned in the books means that when Kundalini passes through one Chakram, it takes Its essence or energy, and so on with the rest, and finally joins all into a sort of united current.

    The seven Chakrams are connected with the seven planets in the following order, beginning with Muladharam : Saturn, Jupiter, Mars, Venus, Mercury, Moon, Sun. The moon is connected with the mind of man, because it is so changeable and vacillating.

    The mind of man never penetrates (as sometimes asserted) into the Chakrams but the Kundalini does so penetrate, and the mind itself will finally combine with Kundalini when the latter gets near the Agna Chakram, and then the man becomes clairvoyant.

    Kundalini is a power or energy in the Muladharam sometimes called the astral serpent. It has its head in the region of the navel; it can be roused by increasing the fire in the Muladharam. It is said to be like a serpent, because it moves in carves, it appears to move round and round in a circle, Ida and Pingala alternate on account of its motion.

    Kundalini is said in the books to have three and a half circles to show that it pervades the three and half matras of Pranava. In some cases it is represented as light, because its energy runs through Ashtaprakriti. Sometimes it is represented as four.

    Some say that, in order to attain Raja Yoga, one should investigate Mahavakyam ; others that the mind must be concentrated on a point and the Yogi must contemplate Parabrahm; some say one’s own Guru is the true subject of contemplation, and it is enough to lead a good life; some say the repetition of the Pranava is in itself Raj Yog, and others say you must cultivate will-power : which of these ways is the true one ? All these are necessary and much more—read “Light on the Path.” The end of Raj Yog is the attainment of immortality.
    (T. Subba Row – Notes on Hatha Yoga – Theosophist 1886 v8 December p.138-139 /
    A Collection of Esoteric Writings (1910), pp. 253-55)


  • Mark Casady
    Participant
    Mark Casady

    In stanza 37, There is mention of the ‘’death of the soul’’ doctrine (see stanza 14, breaking the silver thread)
    This passage also has some echoes from a Tantric Kundalini practice description from the Jnaneshvari (Verses 192 -318). The Jnaneshvari is a commentary on the Gita, this passage is from Chapter 6, The Yoga of Meditation.
    See also THE THEOSOPHIST, Jan. 1880, pp. 86-87 YOGA PHILOSOPHY. (By Truth-seeker.)
    [See http://www.theosociety.org/pasadena/theosoph/theos4a.htm#yoga ]

    And The Dream of Ravan, which has the Janeshvari passage and some comments (See Introduction to the Dream of Ravan on Universal Theosophy):

    ‘THE ILLUMINED.
    ‘When this path is beheld, then hunger and thirst are forgotten, night and day are undistinguished in this path.
    * * * * * * *
    ‘Whether one would set out to the bloom of the east or come to the chambers of the west, without moving, oh holder of the bow, is the travelling in this road. In this path, to whatever place one would go, that place one’s own self becomes! How shall I easily describe this? Thou thyself shalt experience it.
    * * * * * * *
    ‘The ways of the tubular vessel (nerves) are broken, the nine-fold property of wind (nervous either) departs, on which account the functions of the body no longer exist.
    * * * * * * *
    ‘Then the moon and the sun, or that supposition which is so imagined, appears but like the wind upon a lamp, in such a manner as not to be laid hold of. The bud of understanding is dissolved, the sense of smell no longer remains in the nostrils, but, together with the Power,* retires into the middle chamber. Then with a discharge from above, the reservoir of moon fluid of immortality (contained in the brain) leaning over on one side, communicates into the mouth of the Power. Thereby the tubes (nerves) are filled with the fluid, it penetrates into all the members; and in every direction the vital breath dissolves thereinto.
    * Note from’Dublin U.M.’: — This extraordiary power who is termed elsewhere the World Mother — the casket of Supreme Spirit, is technically called Kundalini, serpentine or annular. Some things related of it would make one imagine it to be electricity personified.

    A probable reference to Kundalini in the Secret Doctrine: ‘’This “fire” is spoken of in all the Hindu Books, as also in the Kabalistic works. The Zohar explains it as the “white hidden fire, in the Resha trivrah” (the White Head), whose Will causes the fiery fluid to flow in 370 currents in every direction of the universe. It is identical with the “Serpent that runs with 370 leaps” of the Siphrah Dzenioota, which, when the “Perfect Man,” the Metatron, is raised, i.e., when the divine man indwells in the animal man, it, the Serpent, becomes three spirits, that is to say, is Atma-Buddhi-Manas, in our theosophical phraseology’’ (SD I 339).

    I think it’s safe to assume that what the Christian mystics called the fire of love corresponds to Kundalini. This is from Evelyn Underhill’s introduction to Richard Rolle’s Fire of Love:

    The “first state” of burning love to which Rolle attained when his purification was at an end, does seem to have produced in him such a psycho-physical hallucination. He makes it plain in the prologue of the Incendium that he felt, in a physical sense, the spiritual fire, truly, not imaginingly; as St. Teresa–to take a well-known historical example–felt the transverberation of the seraph’s spear which pierced her heart. This form of automatism, though not perhaps very common, is well known in the history of religious experience; and many ascetic writers discuss it.

    Thus in that classic of spiritual common sense, “The Cloud of Unknowing,” we find amongst the many delusions which may beset “young presumptuous contemplatives,” “Many quaint heats and burnings in their bodily breasts”–which may sometimes indeed be the work of good angels (i.e., the physical reflection of true spiritual ardour) yet should ever be had suspect, as possible devices of the devil.

    Again, Walter Hilton includes in his list of mystical automatisms, and views with the same suspicion, “sensible heat, as it were fire, glowing and warming the breast.” In the seventeenth century Augustine Baker, in his authoritative work on the prayer of contemplation mentions “warmth about the heart” as one of the “sensible graces,” or physical sensations of religious origin, known to those who aspire to union with God.

    In our own day, the Carmelite nun Soeur Therese de l’Enfant-Jesus describes an experience in which she “felt herself suddenly pierced by a dart of fire.” “I cannot,” she says, “explain this transport, nor can any comparison express the intensity of this flame. It seemed to me that an invisible force immersed me completely in fire.” Allowing for the strong probability that the form of Soeur Therese’s transport was influenced by her knowledge of the life of her great namesake, we have no grounds for doubting the honesty of her report; the fact that she felt in a literal sense, though in a way hard for less ardent temperaments to understand, the burning of the divine fire. Her simple account–glossing, as it were, the declarations of the historian and the psychologist–surely gives us a hint as to the way in which we ought to read the statements of other mystics, concerning their knowledge of the “fire of love.”


    • Peter
      Moderator
      Peter

      Is the ‘death of the soul’ something that concerns/affects the only the individual? Might it be something that could take place in a group, an organisation, a religion, a nation, or even a Race? Are there wider implications for this doctrine that we don’t normally consider?

      ~~


      • Mark Casady
        Participant
        Mark Casady

        On breaking the silver thread:
        “From the First-Born ( primitive, or the first man) the Thread between the Silent Watcher and his Shadow becomes more strong and radiant with every change (re-incarnation) (a)”. …. the “Watcher” and his “Shadows”-the latter numbering as many as there are re-incarnations for the monad-are one. The Watcher, or the divine prototype, is at the upper rung of the ladder of being; the shadow, at the lower. Withal, the Monad of every living being, unless his moral turpitude breaks the connection and runs loose and “astray into the lunar path” – to use the Occult expression – is an individual Dhyan Chohan, distinct from others, a kind of spiritual individuality of its own, during one special Manvantara”. The Secret Doctrine, Vol I, Stanza VII, sloka 6, p. 264.

        For a more specific hint to a possible answer, one can consult Isis Unveiled I, Ch. 9, pp. 318-319
        https://www.theosociety.org/pasadena/isis/iu1-09.htm

        I’m also reminded of this passage from the Key, p.202:
        Do you not perceive that the aggregate of individual Karma becomes that of the nation to which those individuals belong, and further, that the sum total of National Karma is that of the World? The evils that you speak of are not peculiar to the individual or even to the Nation, they are more or less universal; and it is upon this broad line of Human interdependence that the law of Karma finds its legitimate and equable issue.

        ENQUIRER. Do I, then, understand that the law of Karma is not necessarily an individual law?

        THEOSOPHIST. That is just what I mean. It is impossible that Karma could readjust the balance of power in the world’s life and progress, unless it had a broad and general line of action. It is held as a truth among Theosophists that the interdependence of Humanity is the cause of what is called Distributive Karma, and it is this law which affords the solution to the great question of collective suffering and its relief. It is an occult law, moreover, that no man can rise superior to his individual failings, without lifting, be it ever so little, the whole body of which he is an integral part. In the same way, no one can sin, nor suffer the effects of sin, alone. In reality, there is no such thing as “Separateness”; and the nearest approach to that selfish state, which the laws of life permit, is in the intent or motive.


  • Mark Casady
    Participant
    Mark Casady

    ‘’but the Raj Yogi, without using either of these methods, has a way of rousing the Kundalini, The means the Raj Yogi employs belong to the mysteries of initiation’’ (T. Subba Row – Notes on Hatha Yoga – Theosophist 1886 v8 December p.138).

    Perhaps what Subba Row was referring to can be glimpsed in the following by Bhavani Shankar:

    The Doctrine of the Bhagavad Gita” – Chapter 3
    The light of Ishwara which his Gurudeva had transmitted to him at the time of the first initiation has now by his profound devotion and renunciation been transmuted into electro-spiritual force which is called the higher Kundalini and rises upwards.

    It now rises from the heart into the head and there brings into full functioning all the spiritual centres in the brain which upto now it was vivifying, and it passes on to what Shri Shankaracharya calls the Dhi-guha, the cave of the intellect, the space between the brows, and there electrifies Buddhi into a dynamic power resulting in spiritual clairvoyance. It then merges in the great Goddess seated in the centre of the full-blown Sahasrara (thousand-petalled lotus).

    And through these higher spiritual centres the initiate subdues and controls the lower Chakras.
    According to Hindu books of Yoga, there is in the brain the Sahasrara Chakram. “It is an unopened bud in the ordinary mortal and just as the lotus opens its petals and expands in all its bloom and beauty when the sun rises above the horizon and sheds his rays on the flower, so does the Sahasraram of the neophyte open and expand when Ishwara begins to pour His life into its centre. When fully expanded, it becomes the glorious seat of the Devi (Daivi-prakriti), and sitting on this flower the great Goddess pours out the waters of life and grace for the gratification and regeneration of the human soul.”

    H.P.B. refers to this spiritual process in the following passage in the Voice of the Silence and in her notes thereon. “Let not thy ‘Heaven-Born,’ merged in the sea of Maya, break from the Universal Parent (Soul), but let the fiery power retire into the inmost chamber, the chamber of the Heart and the abode of the World’s Mother. Then from the heart that Power shall rise into the sixth, the middle region, the place between thine eyes, when it becomes the breath of the ONE SOUL, the voice which filleth all, thy Master’s Voice.”

    In her note on the words “power” and the “world mother” in the above passage she says, “these are names given to Kundalini – one of the mystic ‘Yogi powers’. It is Buddhi considered as an active instead of a passive principle. …” Thus the electro-spiritual force called Kundalini is the result of the spiritual development of man and has nothing to do with physical and mechanical processes.

    But there is the lower Kundalini also, seated in the Muladhara Chakra, at the base of the spine, which Hata-yogis try to awaken by Pranayama (restraint of breath). It is a dangerous process and has nothing to do with spirituality. There is another set of teachers who, by external stimuli such as crystal gazing, and focussing the attention and gaze on the Chakra between the eye-brows, advocate the development of clairvoyance, psychic vision, which is quite distinct from spiritual clairvoyance. The tiny serpent seen in this Chakram by the psychic is not the real spiritual power called Kundalini.

    The psychic sees different objects in a finer world just as we see here the physical objects, but there is in him the sense of separateness as deep, if not deeper, as in the ordinary man and he accentuates this separateness by setting his false and petty self against the surroundings, and striving for domination over them.

    This is a process, the reverse of spiritual, a projection of the lower and false into the higher and the real. Saints and sages have time and oft taught, distinguishing real spirituality from these artificial methods, which are prompted by thirst for power and Siddhis. Thus the great sage Jnaneshwara in his “Dwadashakshari (the well-known twelve syllabled mantra) Abhanga” says: “Awakening the serpent by the control of the nine gates and passing it through Sushumna, which is one of the three Nadis, such is not, say the Munis, the path. The fount of liberation is in ceaseless contemplation of Nara-Hari.”

    Similarly does Machhendra teach his disciple Gorakh while telling him the real qualifications of a Chela: “Arousing the Kundalini and forcing it up to the Brahmarandhra (the crown of the head) and thus acquiring the power of walking on water and of prophecy, do not constitute a spiritual man – such is not fit to be a Chela.”

    Real spiritual clairvoyance develops in the initiate as naturally as a bud at its proper time blooms into a flower. It is vision and feeling blended into one wherein the separateness of the seer, the seeing and the seen, is altogether absent. It is this spiritual clairvoyance that Shri Shankaracharya refers to in the following sloka in the Aparokshanubhooti. “Vision is to be concentrated there where the triad – the seer, the seeing and the seen, – vanishes, and not on the base of the nose (Agneya-chakra).”

    As a result of his harmonising his astral centre with the Adhidaiva centre, the basis of all devatas, through the higher Kundalini, he sees the hierarchies of cosmic intelligences, the Devas, and realises that they and himself are essentially one being – expressions of the one Divine life which, expressing Itself in all these and in himself, transcends all and remains itself.

    He has now all the great higher Siddhis which are not so much control acquired over something outside, but knowledge realised of the inwardness of cosmic processes – the expansion of his Buddhi into the cosmic Buddhi. With the possession of all these Siddhis the outstanding characteristic of the initiate now is his utter humility. His Abhimana, thirst for individual power and glory, has vanished. He is therefore called a Kuteechaka, one who resides in a humble hut of leaves. He has now that power which enables him to appear as nothing in the eyes of men. “Be humble, if thou wouldst attain to Wisdom. Be humbler still when Wisdom thou hast mastered.” (The Voice of the Silence)
    http://www.phx-ult-lodge.org/Doctrine%20of%20the%20Bhagavad%20Gita%20Bhavani%20Shankar.html


  • Mark Casady
    Participant
    Mark Casady

    38- Then from the heart that Power shall rise into the sixth, the middle region, the place between thine eyes, when it becomes the breath of the ONE-SOUL, the voice which filleth all, thy Master’s voice.

    A very mystical sloka – referring apparently to the the sixth chakra, the Ajna or to the third eye or eye of Shiva, called the eye of Dangma in the stanza of Dzyan, also related to the Pineal Gland:
    His “opened eye” is the inner spiritual eye of the seer, and the faculty which manifests through it is not clairvoyance as ordinarily understood, i.e., the power of seeing at a distance, but rather the faculty of spiritual intuition, through which direct and certain knowledge is obtainable. This faculty is intimately connected with the “third eye,” which mythological tradition ascribes to certain races of men. SD I ,16

    39- ‘Tis only then thou canst become a “Walker of the Sky” (25) who treads the winds above the waves, whose step touches not the waters.

    (25). Khechara or “sky-walker” or “goer.” As explained in the 6th Adhyâya of that king of mystic works the Jñâneśvari — the body of the Yogi becomes as one formed of the wind; as “a cloud from which limbs have sprouted out,” after which — “he (the Yogi) beholds the things beyond the seas and stars; he hears the language of the Devas and comprehends it, and perceives what is passing in the mind of the ant.”

    Keshara (Sk.). “Sky Walker”, i.e., a Yogi who can travel in his astral form. (Theosophical Glossary)

    Slokas 37-39 are quite mystical, the text below may give some additional information:
    Occult Physiology, Narrain Aswamy Iyer, “The Theosophist”, March 1891
    https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/Siftings_V6_A9a.pdf

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