Theos-Talk Archives (November 2005 Message tt00051)

kind attention: Ms. Piyali Mukherjee 

It was in your previous mail you mentioned about the senior student of Theosophy who is working in the field of Esoteric School of Theosophy. May I request you to kindly let me know who the person is.

I am Anand Khatri and have been induced into Thosophical thought since birth, by the good karma of my parents. I keep on reading and comprehending andhave been a silent member of this Yahoo Group and have been reading the conversations of Dallas and others. Theosophy helps me address my interface with the Material composition of the world and directs me to think and observe.

I am too sceptical about my enquiry of the PERSON, because who induced you is not important. What is important is to understand and accept that YOU HAD TO BE INDUCED. I was recently reading the series "THE LIVES OF ERATO AND SPICA, ARCOR AND VALE" and others in the series of the "LIVES OF ALCAYONE".It is soothing to observe that here we give so much of importance to all that is there in our lives, but when our lives are observed through occult light, so little is relevant as an observation. So many times have the GREATMASTERS tried to direct the formation of pure groups on earth amongst Human Beings, and so little we have to offer them back as ourselves in the great task.

I should conclude it now.

Anand Khatri

On Thu, 10 Nov 2005 Piali Mukherjee wrote :
>Thanks Dallas,
>You seem to be deeply delved in theosophy and working steadily in the Path
>of attaining Arhatship.
>I will need quite some time to go through the data you have prvided me ,
>particularly the Patanjali's Yoga Sutra. A lot of food for thought.
>But I am still baffled at the secrecy of the subject. Why is it taht only a
>few people get attracted to Theosophy , when the root of divinity is among
>us all and all are equal. Why is it that occultism is shrouded in a veil of
>mystery and is not to be discussed among all. I understand tat our knowledge
>is thoughly incomplete and inadequate. But it is through discussions and
>interactions of constructive kind that we become aware of newer horizons. If
>I have missed out a pont on a doctrine or a concept, my friend can alwways
>point it out and in this way, we both can grow faster rather that working
>alone.
>
>Please opine
> On 11/9/05, W.Dallas TenBroeck <dalval14@earthlink.net> wrote:
> >
> >
> > 11/9/05
> >
> > RE: Piali Muk...
> >
> > Thanks for the good comments on C H E L A S and C H E L A S H I P
> >
> >
> > Look at this, please, I hope it helps.
> >
> > DTB
> >
> > ----------------------------
> >
> >
> >
> > ESOTERICISM
> >
> > =======================
> > "It is the Spiritual evolution of the inner,
> >
> > immortal man that forms the
> > fundamental tenet in the Occult Sciences."
> > SD I 634
> >
> >
> > -----------------
> >
> >
> > The following quotations give a partial view of basis of the ancient
> > ESOTERIC WISDOM which is innate to every being (including the whole of
> > humanity), and which the teachings of THEOSOPHY, as promulgated by the
> > Masters of Wisdom through Their "messenger:" H. P. Blavatsky, and her
> > devoted pupil W. Q. Judge, expound in theory and practise. The words they
> > used for explanation enshrine the great secrets of Nature, and its
> > practical
> > and marvelously sensitive method of education, through all processes of
> > living. Not an atom, a human, a planet, a sun or a galaxy is excluded from
> > this working, living ABSOLUTENESS. Impersonality, universality, continuity
> > because of immortality, and the justice and rule of Law support all. The
> > aim of the Universe is to spiritualize and therefore it teaches mutual
> > assistance, cooperation, tolerance and brotherhood.
> >
> > One may say that an exact reproduction of those original teachings
> > provides
> > all students with a common basis to begin their study. How they interpret
> > the meaning behind and within those words is dependent on the moral
> > character of the student. The motive power that is present, and exercised
> > behind and within any action, depicts the character and condition of any
> > person or being.
> >
> > The esoteric wisdom in inherent within the words used. It is the ideas and
> > the motives behind the words that are essential. Each student has to seek
> > for those. If we can take those as key ideas and compare ourselves
> > detachedly and impersonally to them (as ideals), we may learn a great deal
> > about our own personal nature and development.
> >
> > How is this possible? It is because in every being and each human a common
> > and ideal base: the ATMA (a Ray" of the Universal and all-pervading ONE
> > SPIRIT).
> >
> > There is in each of us the MONAD - the ATMA {a "Ray" of the ABSOLUTE,
> > indescribable primal SELF}. It is WISE, and has undertaken (under the
> > imperishable and universal Law of Karma) the task of endless
> > reincarnations
> > so as to assist all MONADS of lesser experience to progress to the level
> > of
> > wisdom it has attained.
> >
> > In ourselves we can witness this educational development proceeding. One
> > of
> > the rules of such tutelage is to permit unfettered latitude to the many
> > Monads that accumulate around it by affinity and form its temporary
> > sheaths
> > or "bodies." [see S D II 167]
> >
> > THEOSOPHY holds that every individual is an IMMORTAL MONAD, and that itis
> > possible for anyone to reach deep into his own Spiritual Self, and secure
> > there the wisdom of accumulated experience -- as memory and reminiscence
> > --
> > and from those depths, obtain verification of facts, and the moral truths
> > of
> > "right livelihood," called BROTHERHOOD.
> >
> > One must remember that the UNIVERSE or NATURE has been in existence foran
> > immense time. It rules and regulations have been in place long before our
> > present "arrival." We, as individual MONADS, are co-existent and
> > ever-living
> > components of IT from the beginning. Our bodies and forms constantly
> > change,
> > but the SPIRIT (ATMA) within, is never killed, nor can it die and
> > disappear.
> >
> >
> > Patanjali, an ancient Sage, said: "For the purpose of the development of
> > the
> > Soul (mind) the UNIVERSE exists."
> >
> > The whole of NATURE is ruled by impartial and immutable laws -- laws which
> > allow for the development of independent thought and thinkers (such as we
> > MONADS all are). None is "superior" nor "inferior" to any of the others.
> > But the "path" of progress that each follows has always been
> > self-determined. Karma marks the interaction of such choosing with the
> > impartial laws of Nature - and these are laws that demand fairness,
> > honesty,
> > sincerity and a "level field" for every being.
> >
> > The great moral and ethical rules which all are aware of in their "heart
> > of
> > HEARTS" are based on this fact of the co-existence of IMMORTALS.
> >
> > If we turn to the Pratimoksha Sutra. of the Buddhists, we read. :
> >
> > 1. Thou shalt not kill any living creature.
> > 2. Thou shalt not steal.
> > 3. Thou shalt not break thy vow of chastity.
> > 4. Thou shalt not lie.
> > 5. Thou shalt not betray the secrets of others.
> > 6. Thou shalt not wish for the death of thy enemies.
> > 7. Thou shalt not desire the wealth of others.
> > 8. Thou shalt not pronounce injurious and foul words.
> > 9. Thou shalt not indulge in luxury .
> > 10. Thou shalt not accept gold or silver. Isis II 164
> >
> >
> > "There is no pretense of personal virtue or knowledge in handing on for
> > the
> > benefit of others what one perceives to be good for them. A claim, evena
> > thought of personal virtue, is detrimental -- because it is personal. The
> > Egoic perceptions on this plane are limited by this very thing.
> >
> > "Thy body is not self, thy Self is in itself without a body, and either
> > praise or blame affects it not."
> > "Deliverance of mind from thralldom by the cessation of sin and faults is
> > not for 'Deva-Egos' (reincarnating egos). Thus says the 'Doctrine of the
> > Heart'."
> >
> > "The Dharma of the 'Heart' is the embodiment of Bodhi (True, Divine
> > Wisdom),
> > the Permanent and Everlasting."
> >
> > "To live to benefit Mankind is the first step. To practice the six
> > glorious
> > virtues is the second." VOICE
> >
> > The six glorious virtues are:
> >
> > ONE -- 'Sama.' It consists in obtaining perfect mastery over the mind (the
> > seat of emotions and desires), and in forcing it to act in subordination
> > to
> > the intellect which had been strengthened by attaining -
> >
> > (a) 'Right knowledge of the real and the unreal' (Right Philosophy).
> >
> >
> > (b) 'Perfect indifference to the fruits of one's actions, both here
> > and hereafter.' (Renunciation of the fruits of actions.)
> >
> >
> > TWO -- 'Dama.' Complete mastery over bodily acts.
> >
> > THREE -- 'Uparati.' Renunciation of all formal religion, and the
> > acquirement
> > of contemplation of objects without being in the least disturbed in the
> > performance of the great task one has set before oneself.
> >
> > FOUR -- 'Titiksha.' Cessation of desire and a constant readiness to part
> > with everything in the world.
> >
> > FIVE -- 'Samadana.' That which renders the student constitutionally
> > incapable of deviating from the right path.
> >
> > SIX -- 'Shradda.' Implicit confidence on the part of the pupil in his
> > Master's power to teach, and his own power to learn.
> >
> > SEVEN -- One other, and the last accomplishment required, is an intense
> > desire for liberation from conditioned existence and for transformation
> > into
> > the One Life.
> >
> > While some of these may be beyond us, we can 'practise' in these
> > directions;
> > in fact, we have been so doing, and we know that practice makes perfect.
> > F P, pp. 78-81
> >
> >
> >
> > These great facts, ideas and moral directives are reflected in statements
> > on
> > ESOTERICISM, and the basis for esotericism inherent in THEOSOPHY -- some
> > of
> > which are offered below.
> >
> >
> > ---------------------
> >
> >
> >
> > "Occult Science has its changeless traditions from prehistoric times. It
> > may err in particulars; it can never become guilty of a mistake in
> > questions of Universal laws." SD I 516
> >
> >
> >
> > "The Secret Doctrine merely asserts that a system known as the Wisdom
> > Religion, the work of generations of adepts and seers, the sacred heirloom
> > of pre-historic times--actually exists, though hitherto preserved in the
> > greatest secrecy by the present Initiates; and it points to various
> > corroborations of its existence to this very day, to be found in ancient
> > and
> > modern works.
> >
> > Giving a few fragments only, it there shows how these explain the
> > religious dogmas of the present day, and how they might serve Western
> > religions, philosophies and science, as sign-posts along the untrodden
> > paths
> > of discovery.
> >
> > The work is essentially fragmentary, giving statements of sundry facts
> > taught in the esoteric schools--kept, so far, secret--by which the
> > ancient symbolism of various nations is interpreted. it does not even
> > give the keys to it, but merely opens a few of the hitherto secret
> > drawers.
> >
> > No new philosophy is set up in the Secret Doctrine, only the hidden
> > meaning
> > of some of the religious allegories of antiquity is given, light being
> > thrown on these by the esoteric sciences, and the common source is pointed
> > out, whence all the world-religions and philosophies have sprung.
> >
> > Its chief attempt is to show, that however divergent the respective
> > doctrines and systems of old may seem on their external or objective side,
> > the agreement between all becomes perfect, so soon as the esoteric or
> > inner
> > side of these beliefs and their symbology is examined and a careful
> > comparison is made.
> >
> > It is also maintained that its doctrines and sciences, which form an
> > integral cycle of universal cosmic facts and metaphysical axioms and
> > truths,
> > represent a complete and unbroken system; and that he who is brave and
> > persevering enough, ready to crush the animal in himself, and forgetting
> > the
> > human self, sacrifices it to his Higher Ego, can always find his way to
> > become initiated into these mysteries.
> >
> > This is not all the Secret Doctrine claims.
> >
> > Are not a few facts and self-evident truths, found in these volumes--all
> > the
> > literary defects of the exposition notwithstanding--truths already proved
> > practically to some, better than the most ingenious "working" hypotheses,
> > liable to be upset any day, than the unexplainable mysteries of religious
> > dogmas, or the most seemingly profound philosophical speculations ? Can
> > the
> > grandest among these speculations be really profound...when they are
> > limited
> > and conditioned by their author's brain-mind, hence dwarfed and
> > crippled...cut down to fit limited sensuous perceptions, which will not
> > allow the intellect to go beyond their enchanted circle?..."
> > --HPB-The Babel of Modern Thought - HPB Art III 44-5
> >
> >
> >
> > "The Secret Doctrine will explain many things, set to right more than one
> > perplexed student." M L 289
> >
> >
> > "The Secret Doctrine is not a treatise, or a series of vague theories, but
> > contains all that can be given out to the world in this century."
> > SD I xxxviii
> >
> >
> > " The latter," The Secret Doctrine "though giving out many fundamental
> > tenets from the Secret Doctrine of the East, raise but a small corner of
> > the
> > dark veil. For no one, not even the greatest living adept, would be
> > permitted to, or could--even if he would--give out promiscuously, to a
> > mocking, unbelieving world, that which has been so effectually concealed
> > from it for long aeons and ages." SD I xvi
> >
> >
> > "For in the 20th century of our era scholars will begin to recognize that
> > the S D has neither been invented nor exaggerated, but on the contrary,
> > simply outlined; and finally, that its teachings antedate the Vedas."
> > SD I xxxvii
> >
> >
> > "Draw a deep line in your thought between that ever incognizable essence,
> > and the, as invisible, yet comprehensible Presence (Mulaprakriti), or
> > Schekinah, from beyond and through which vibrates the Sound of the Verbum,
> > and from which evolve the numberless hierarchies of intelligent Egos, of
> > conscious as of semi-conscious, perceptive and apperceptive Beings, whose
> > essence is spiritual Force, whose Substance is the Elements and whose
> > Bodies
> > (when needed) are the atoms -- and our doctrine is there ... reality in
> > the
> > manifested world is composed of a unity of units, so to say,
> > immaterial...and infinite..." SD I 629
> >
> >
> > "It is on the doctrine of the illusive nature of matter and the infinite
> > divisibility of the atom, that the whole science of Occultism is built."
> > SD I 520
> >
> >
> > "From Gods to man, from Worlds to atoms, from a star to a rush light, from
> > the Sun or the vital heat of the meanest organic being--the world of Form
> > and Existence is an immense chain, whose links are all connected. The law
> > of Analogy is the first key to the world-problem, and those links have to
> > be
> > studied coordinately in their occult relations to each other."
> > SECRET DOCTRINE I 604
> >
> >
> > "Esoteric Philosophy teaches that every thing lives and is conscious, but
> > not that all life and consciousness are similar to those of human or even
> > animal beings. Life we look upon as the one form of existence."
> > SD I 49
> >
> >
> > "We give facts, and show land-marks: let the wayfarer follow them. Whatis
> > given here is amply sufficient for this century." SD II 742
> >
> >
> > "The Secret Doctrine [not the book] was the universally diffused religion
> > of
> > the ancient and prehistoric world." SD I xxxvi
> >
> >
> > [HPB claims incredible antiquity for SD sources. Look up what is written
> > on
> > pages: S D I 272-3, II 438-9, 449, 200-201.]
> >
> >
> > "These truths are in no sense put forward as a revelation; nor does the
> > author claim the position of a revealer of mystic lore. now made public
> > for
> > the first time in the world's history." SD I vii
> >
> >
> > "Is it a new religion, we are asked? By no means; it is not a religion,
> > nor is its philosophy new...it is as old as thinking man. Its tenets are
> > not now published for the first time, but have been cautiously given out
> > to,
> > and taught by, more than one European Initiate--especially by the late
> > Ragon." SD I xxxvi
> >
> >
> > "...it is perhaps desirable to state unequivocally that the teachings,
> > however fragmentary and incomplete, contained in these volumes, belong
> > neither to the Hindu, the Zoroastrian, the Chaldean nor Christianity
> > exclusively. The Secret Doctrine is the essence of all these. Sprung from
> > it in their origins, the various religious schemes are not made to merge
> > back into their original element, out of which every mystery and dogma has
> > grown, developed, and become materialized." SD I viii
> >
> >
> > "If coming events are said to cast their shadows before, past events
> > cannot
> > fail to leave their impress behind them. It is, then by those shadows of
> > the hoary Past and their fantastic silhouettes on the external screen of
> > religion and philosophy, that we can, by checking them as we go along, and
> > comparing them, trace out finally the body that produced them. There must
> > be truth and fact in that which every people of antiquity accepted and
> > made
> > the foundation of its religions and its faith." SD II 794
> >
> >
> > "...there are proofs of a certain character which become irrefutable and
> > are
> > undeniable in the long run, to every earnest and unprejudiced mind...such
> > were offered to her [HPB]...But, this is the personal view of the writer;
> > and her orthodoxy cannot be expected to have any more weight than any
> > other
> > "doxy."...
> >
> > Therefore are we, Occultists, fully prepared for such questions as these:
> > "How does he know that the writer has not invented the whole scheme? And
> > supposing she has not, how can one tell that the whole foregoing [scheme
> > of
> > evolution--Rounds, Globes, Races, etc...], as given in the Stanzas, is not
> > the product of the imagination of the ancients?
> >
> > How could they have preserved the records of such an immense, such
> > an incredible antiquity? The answer that the history of the world
> > since its formation and to its end "is written in the stars," i.e., is
> > recorded in the Zodiac and the Universal Symbolism whose keys are in
> > the keeping of the Initiates, will hardly satisfy the doubters...
> >
> > So are our data based upon the same readings [of the Assyrian tiles,
> > cuneiform fragments, and Egyptian hieroglyphics], in addition to the
> > almost
> > inexhaustible number of Secret works of which Europe knows nothing--plus
> > the
> > perfect knowledge by the initiates of the symbolism of every word so
> > recorded..." SD II 438-9
> >
> >
> > "...the first fundamental dogma of Occultism is Universal Unity (or
> > Homogeneity) under three aspects." [SPIRIT, ASTRAL SOUL, and
> > PHYSICAL MATTER] S D I 58
> >
> >
> > "...it is...a fundamental principle of Occult philosophy, the same
> > homogeneity of matter, and immortality of natural law..."
> > SD I 640
> >
> >
> > "...perfect analogy, as a fundamental law in Occultism."
> > S D I 586fn
> >
> >
> > "The Occultist sees in the manifestation of every force in Nature, the
> > action of the quality, or the special characteristic of its noumenon,
> > which
> > noumenon is a distinct and intelligent Individuality on the other side of
> > the manifested mechanical Universe." SD I 493
> >
> >
> > "Metaphysically and esoterically there is but One Element in Nature, and
> > at
> > the root of it is the Deity." SD I 460
> >
> >
> > "It is the Spiritual evolution of the inner, immortal man that forms the
> > fundamental tenet in the Occult Sciences." SD I 634
> >
> >
> > "The radical unity of the ultimate essence of each constituent part of the
> > compounds of Nature--from Star to mineral Atom, from the highest Dhyan
> > Chohan to the smallest infusoria--this is the one fundamental law in
> > Occult
> > Science." SD I 120
> >
> >
> > "The homogeneous primordial Element is simple and single only on the
> > terrestrial plane of consciousness and sensation, since matter, after all,
> > is nothing else than the sequence of our own states of consciousness, and
> > Spirit an idea of psychic intuition." SD I 542
> >
> >
> > ."Devotion" the first and foremost motor in his nature, for it is the only
> > one that is natural in our heart, which is innate in us...This feeling of
> > irrepressible, instinctive aspiration in primitive man..."
> > [read: "The Great Sacrifice" ( S D I 207-8)] SD I 210
> >
> >
> > "Collectively, men are the handiwork of hosts of various spirits,
> > distributively, the tabernacles of those hosts, and occasionally, and
> > singly, the vehicles of some of them." SD I 224
> >
> >
> > "The closer the approach to one's Prototype [ATMA], "in Heaven," the
> > better
> > for the mortal whose personality was chosen by his own personal deity (the
> > seventh principle), as its terrestrial abode. For, with every effort of
> > will
> > towards purification and unity with that "Self-god," one of the lower rays
> > breaks and the spiritual entity of man is drawn higher and ever higher to
> > th
> > ray that supersedes the first, until, from ray to ray, the inner man is
> > drawn into the one and highest beam of the Parent Sun." SD I 638-9
> >
> >
> > "Initial existence...is a conscious spiritual quality." SD I 289
> >
> >
> > "...a fundamental law in Occultism, that there is no rest or cessation of
> > motion in Nature..." SD I 97
> >
> >
> > "Space, however viewed--...is as the "Unknown Causeless Cause," is the
> > oldest dogma in Occultism." SD I 9
> >
> >
> > " Nature abhors a vacuum..." SD I 495
> >
> >
> > "...circular motion, a fundamental dogma... SD I 116-7
> >
> >
> > "How much of direct knowledge do we have about esoteric philosophy?"
> >
> > The importance of it is that only direct knowledge is the source of a
> > lasting sense of responsibility. An accurate, heartfelt perception of
> > things results in a sense of ethics and an active intention to be useful.
> >
> > Perhaps it was to highlight the significance of this feeling of personal
> > accountability that Thomas Taylor, the translator of Plato and the
> > Neoplatonists, wrote:
> >
> > A little learning is a dangerous thing.
> > Drink deep, or taste not the PLATONIC spring;
> > There shallow draughts intoxicate the brain,
> > And drinking largely, sobers us again.
> >
> > THEOSOPHIST II p. 52
> > =========================================================
> >
> > From PATANJALI -- Some practical advice:
> >
> >
> > CONTROL OF MIND AND EMOTIONS IS FIRST TO BE ATTAINED.
> >
> >
> > "On the other hand, the Raja Yogis try to control the mind itself by
> > following the rules laid down by the greatest of adepts."
> >
> > Patanjali's rules compel the student not only to acquire a right knowledge
> > of what is and what is not real, but also to practice all virtues, and
> > while
> > results in the way of psychic development are not so immediately seen as
> > in
> > the case of the successful practitioner of Hatha Yoga, it is infinitely
> > safer and is certainly spiritual, which Hatha Yoga is not.
> >
> > In Patanjali's Aphorisms there is some slight allusion to the practicesof
> > Hatha Yoga, such as "postures," each of which is more difficult than those
> > preceding, and "retention of the breath," but he distinctly says that
> > mortification and other practices are either for the purpose of
> > extenuating
> > certain mental afflictions or for the more easy attainment of
> > concentration
> > of mind.
> >
> > In Hatha Yoga practice, on the contrary, the result is psychic development
> > at the delay or expense of the spiritual nature. These last named
> > practices
> > and results may allure the Western student, but from our knowledge of
> > inherent racial difficulties there is not much fear that many will persist
> > in them.
> >
> > This book is meant for sincere students, and especially for those who have
> > some glimmering of what Krishna meant, when in Bhagavad-Gita he said, that
> > after a while spiritual knowledge grows up within and illuminates with its
> > rays all subjects and objects.
> >
> > Students of the mere forms of Sanskrit who look for new renderings or
> > laborious attempts at altering the meaning of words and sentences will
> > find
> > nothing between these covers. ["Eye Doctrine" --- DTB]
> >
> > It should be ever borne in mind that Patanjali had no need to assert or
> > enforce the doctrine of reincarnation. That is assumed all through the
> > Aphorisms. That it could be doubted, or need any restatement, never
> > occurred
> > to him, and by us it is alluded to, not because we have the smallest doubt
> > of its truth, but only because we see about us those who never heard of
> > such
> > a doctrine, who, educated under the frightful dogmas of Christian
> > priestcraft, imagine that upon quitting this life they will enjoy heaven
> > or
> > be damned eternally, and who not once pause to ask where was their soul
> > before it came into the present body.
> >
> >
> > WITHOUT REINCARNATION PATANJALI'S APHORISMS ARE WORTHLESS. .
> >
> >
> > The manifestation, in any incarnation, of the effects of mental deposits
> > made in previous lives, is declared to ensue upon the obtaining of just
> > the
> > kind of bodily and mental frame, constitution and environment as will
> > bring
> > them out. Where were these deposits received if not in preceding lives on
> > earth- or even if on other planets, it is still reincarnation. And so on
> > all
> > through the Aphorisms this law is tacitly admitted.
> >
> > In order to understand the system expounded in this book it is also
> > necessary to admit the existence of soul [mind], and the comparative
> > unimportance of the body in which it dwells.
> >
> > For Patanjali holds that Nature exists for the soul's sake, [p. 24] taking
> > it for granted that the student believes in the existence of soul. Hence
> > he
> > does not go into proof of that which in his day was admitted on every
> > hand.
> >
> >
> > MIND and SOUL
> >
> > And, as he lays down that the real experiencer and knower is the soul and
> > not the mind, it follows that the Mind, designated either as "internal
> > organ," or "thinking principle," while higher and more subtle than the
> > body,
> > is yet only an instrument used by the SOUL in gaining experience, just in
> > the same way as an astronomer uses his telescope for acquiring information
> > respecting the heavens.
> >
> > But the Mind is a most important factor in the pursuit of concentration;
> > one
> > indeed without which concentration cannot be obtained, and therefore we
> > see
> > in the first book that to this subject Patanjali devotes attention. He
> > shows
> > that the mind is, as he terms it, "modified" by any object or subject
> > brought before it, or to which it is directed. This may be well
> > illustrated
> > by quoting a passage from the commentator, who says: "The internal organ
> > is
> > there"- in the Vedanta Paribhasha - "compared to water in respect of its
> > readiness to adapt itself to the form of whatever mold it may enter. 'As
> > the
> > waters of a reservoir, having issued from an aperture, having entered by a
> > channel the basins, become four-cornered or otherwise shaped, just like
> > them; so the manifesting internal organ having gone through the sight, or
> > other channel, to where there is one object, for instance a jar, becomes
> > modified by the form of the jar or other object.
> >
> > It is this altered state of the internal organ - or mind - that is called
> > its modification.'" While the internal organ thus molds itself upon the
> > object it at the same time reflects it and its properties to the soul. The
> > channels by which the mind is held to go out to an object or subject, are
> > the organs of sight, touch, taste, hearing, and so on. Hence by means of
> > hearing it shapes itself into the form of the idea which may be given in
> > speech, or by means of the eye in reading, it is molded into the form of
> > that which is read; again, sensations such as heat and cold modify it
> > directly and indirectly by association and by recollection, and similarly
> > in
> > the ease of all senses and sensations.
> >
> > It is further held that this internal organ, while having an innate
> > disposition to assume some modification or other depending upon constantly
> > recurring objects - whether directly present or only such as arise from
> > the
> > power of reproducing thoughts, whether by association or otherwise, maybe
> > controlled and stilled into a state of absolute calmness. This is what he
> > means by "hindering the modifications." And just here it is seen that the
> > theory of the soul's being the real experiencer and knower is necessary.
> > For
> > if we are but mind, or slaves of mind, we never can attain real knowledge
> > because the incessant panorama of objects eternally modifies that mind
> > which
> > is uncontrolled by the soul, always preventing real knowledge from being
> > acquired. But as the Soul is held to be superior to Mind, it has the power
> > to grasp and hold the latter if we but use the Will to aid it in the work,
> > and then only the real end and purpose of mind is brought about.
> >
> > These propositions imply that the will is not wholly dependent on the
> > mind,
> > but is separable from it; and, further, that knowledge exists as an
> > abstraction.
> >
> > The will and mind are only servants for the soul's use, but so long as we
> > are wrapped up in material life and do not admit that the real knower and
> > only experiencer is the soul, just so long do these servants remain
> > usurpers
> > of the soul's sovereignty. Hence it is stated in old Hindu works, that
> > "the
> > Soul is the friend of Self and also its enemy; and, that a man should
> > raise
> > the self by the self." [BHAGAVAD GITA, VI, p. 45 ]
> >
> > In other words there is a constant struggle between the lower and the
> > Higher
> > Self, in which the illusions of matter always wage war against the Soul,
> > tending ever to draw downward the inner principles which, lying midway
> > between the upper and the lower, are capable of reaching either salvation
> > or
> > damnation.
> >
> >
> > WILL
> >
> > .Many old Hindu writers hold, and we incline to the same view, that Will
> > is
> > a spiritual power, function or attribute constantly present in every
> > portion
> > of the Universe. It is a colorless power, to which no quality of goodness
> > or
> > badness is to be assigned, but which may be used in whatever way man
> > pleases. When considered as that which in ordinary life is called "will,"
> > we
> > see its operation only in connection with the material body and mind
> > guided
> > by desire; looked at in respect to the hold by man upon life it is more
> > recondite, because its operation is beyond the ken of the mind; analyzed
> > as
> > connected with reincarnation of man or with the persistence of the
> > manifested universe throughout a Manvantara, it is found to be still more
> > removed from our comprehension and vast in its scope.
> >
> > In ordinary life it is not man's servant, but, being then guided solelyby
> > desire, it makes man a slave to his desires. Hence the old cabalistic
> > maxim,
> > "Behind Will stands Desire." The desires always drawing the man hither and
> > thither, cause him to commit such actions and have such thoughts as form
> > the
> > cause and mold for numerous reincarnations, enslaving him to a destiny
> > against which he rebels, and that constantly destroys and
> > recreates his mortal body. It is an error to say of those who are knownas
> > strong-willed men, that their wills are wholly their servants, for they
> > are
> > so bound in desire that it, being strong, moves the will into action for
> > the
> > consummation of wished for ends. .
> >
> > The system postulates that Ishwara, the spirit in man, is untouched by any
> > troubles, works, fruit of works, or desires, and when a firm position is
> > assumed with the end in view of reaching union with spirit through
> > concentration, He comes to the aid of the lower self and raises it
> > gradually
> > to higher planes. In this process the Will by degrees is given a stronger
> > and stronger tendency to act upon a different line from that indicated by
> > passion and desire. Thus it is freed from the domination of desire and at
> > last subdues the mind itself.
> >
> > But before the perfection of the practice is arrived at the will still
> > acts
> > according to desire, only that the desire is for higher things and away
> > from
> > those of the material life. Book III is for the purpose of defining the
> > nature of the perfected state, which is therein denominated Isolation.
> >
> >
> > ISOLATION OF THE SOUL
> >
> > in this philosophy does not mean that a man is isolated from his fellows,
> > becoming cold and dead, but only that the Soul is isolated or freed from
> > the
> > bondage of matter and desire, being thereby able to act for the
> > accomplishing of the aim of Nature and Soul, including all souls of all
> > men.
> >
> >
> >
> > MAHATMA - JIVANMUKTA
> >
> > It has become the habit of many superficial readers and thinkers, to say
> > nothing of those who oppose the Hindu philosophy, to assert that
> > Jivanmuktas
> > or Adepts remove themselves from all life of men, from all activity, and
> > any
> > participation in human affairs, isolating themselves on inaccessible
> > mountains where no human cry can reach their ears. Such a charge is
> > directly
> > contrary to the tenets of the philosophy which prescribes the method and
> > means for reaching such a state.
> >
> > These Beings are certainly removed from human observation, but, as the
> > philosophy clearly states, they have the whole of nature for their object,
> > and this will include all living men. They may not appear to take any
> > interest in transitory improvements or ameliorations, but they work behind
> > the scenes of true enlightenment until such times as men shall be able to
> > endure their appearance in mortal guise.
> >
> > The term "knowledge" as used here has a greater meaning than we are
> > accustomed to giving it. It implies full identification of the mind, for
> > any
> > length of time, with whatever object or subject it is directed to.
> > [ Intro. to PATANJALI'S YOGA SUTRAS ]
> >
> >
> >
> >
> >
> >
> >
> >
> > Yahoo! Groups Links
> >
> >
> >
> >
> >
> >
> >
>
>
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>
>
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>
>
>Yahoo! Groups Links
>
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>
>
>
>


ANAND KHATRI
(B.ARCH., M.ARCH)
A-78, SECTOR-80, NOIDA-201301.
9810115129, 0120-2461723

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