Theos-Talk Archives (December 2003 Message tt00055)

Many thanks



D



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-----Original Message-----
From: Jerome Wheeler [mailto:ultinla@juno.com] 
Sent: Thursday, December 04, 2003 3:42 PM
To: study@blavatsky.net
Subject: [bn-study] Re: Questions & Answers





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HPB Miscellaneous answers



This set of question and answers seems to have never appeared in the
Collected Works, though HPB authored the answers. It might be there but
the Search Engine did not detect it]

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Various Questions

(The Theosophist, Vol. V, p. 245-46)

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1. What is the ultimate origin of the Law of Karma?



1. A. We have heard of an ultimate end but never
of an ultimate origin.

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2. The theory of previous and after-births being established, how
are we to view the mountains and stones, &c., as a birth (if at all),
and if so how is their redemption to be effected? When I ask you to
view the stones, as a state or birth, the question may perhaps seem a
little ridiculous, but I have seen stanzas in the works of Sages of the
south, saying that it is possible for man so to degenerate himself as to
be born in his next life, as a beast, a tree, a stone, &c.



2. A. If a personality becomes so depraved, that
its higher principles desert it entirely, that personality will
disintegrate and be re-absorbed into the cosmos, when it will have to
begin its round again as an elemental force in a stone, tree or animal,
etc. This is what is meant by being born in the next life as a beast.
The human monad as such does not become a beast.

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3. Could Mahatmas speak any language that they please?



3. A. Yes, by putting themselves en rapport with
the 5th principle of a man, who speaks that language, or by other means
will known to eastern adepts.

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4. In almost all the Vedantic books of the south (Tamil) that I
have seen (including the works of Agastya Rishi), I have always seen
them enumerating some six figures (Chakras) from Kundali upwards. The
figures differ from each other and have separate letters assigned to
them. Special deities are located in those places, and special colors
are also assigned to each of those figures. I need not name the Chakras
or give the figures in detail, since the book called Atma deapiki fully
describes those things, and I believe that you are aware of them. Of
course, I know that theosophy recognizes these Chakras as the nervous
centres, but I want to know what the object of the sages was in
localising those centres with popular deities, &c.



4. A. The object was to give those centres certain
symbols by which their relative powers may be allegorically illustrated.
The popular deities are in fact the personified powers of nature.

------------------------------------------------------------



5. What is your opinion as regards the letters and mantrams that a
yogee adopts while inhaling, exhaling and suppressing, &c. (Rajaka,
Puraka, Kumbuka)?



5. A. These letters and mantrams are intended to
guide the currents of astral fire emanating from Mulutharam.

-------------------------------------------------------------------



6. I have read in many Vedantic books that after some years, a
Vedantic Raj Yogi, &c., experiences a certain kind of Amridam or nectar
flowing to him from some part of his head. I beg to know if there is
any esoteric meaning for this, or whether it is to be literally taken.



6. A. The statement is literally true, but the
technical sense, in which the word Amritam is used, can only be
ascertained from a practical Raja Yogi.

------------------------------------------------------------------



7. Is it possible for a Mahatma to transport his physical body to
any place at his option? If not, how are we to distinguish between his
astral body and physical body?



7. A. He can travel to any place he pleases if he
is advanced enough to have a thorough control over Akasa. Sukshmasarira
can penetrate solid matter, while the sthulasarira cannot.

------------------------------------------------------------------



8. What is the relation of the Law of Karma to the worldly
prospects of a man in this world and to his spiritual development? Can
he become what he likes, even if he endeavours his best for it? Would
not the Law of Karma step in and obstacle his endeavours also?



8. A. The course of a man's life is the resultant
of two forces, namely, his former Karma and his will power.

----------------------------------------------------------------



9. What is your opinion of Sabapathy Swami's book on Raj Yoga?





9. A. Unprofitable. - Editor. HPB

(The Theosophist, Vol. V, p. 245-46)



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ANSWERS H P B (Editor)



1. We have heard of an ultimate end but never of an ultimate
origin.

2. If a personality becomes so depraved, that its higher principles
desert it entirely, that personality will disintegrate and be
re-absorbed into the cosmos, when it will have to begin its round again
as an elemental force in a stone, tree or animal, etc. This is what is
meant by being born in the next life as a beast. The human monad as
such does not become a beast.

3. Yes, by putting themselves en rapport with the 5th principle of
a man, who speaks that language, or by other means will known to eastern
adepts.

4. The object was to give those centres certain symbols by which
their relative powers may be allegorically illustrated. The popular
deities are in fact the personified powers of nature.

5. These letters and mantrams are intended to guide the currents of
astral fire emanating from Mulutharam.

6. The statement is literally true, but the technical sense, in
which the word Amritam is used, can only be ascertained from a practical
Raja Yogi.

7. He can travel to any place he pleases if he is advanced enough
to have a thorough control over Akasa. Sukshmasarira can penetrate
solid matter, while the sthulasarira cannot.

8. The course of a man's life is the resultant of two forces,
namely, his former Karma and his will power.

9. Unprofitable. - Editor.



(The Theosophist, Vol. V, p. 245-46)









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