Theos-Talk Archives (November 2005 Message tt00052)

Hi anand,
Thanks for your mail. But I am afraid, I cannot provide the details of the
person, without asking her. Anyway, being a serious thinker, you would not
be too intersted in her present name.
Working silently and sincerely for the cause is important. It is nice to
know about you. I am thinking over your comment of you had to be induced.
What does that mean? how is it decided?
waiting for your reply
piali
On 10 Nov 2005 04:27:18 -0000, anand khatri <kcas_anand@rediffmail.com>
wrote:

> 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
> and have 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 GREAT
> MASTERS 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
> it is
> > > 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
> for an
> > > 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,
> even a
> > > 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.
> What is
> > > 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
> practices of
> > > 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,
> may be
> > > 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
> solely by
> > > 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
> known as
> > > 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
> > >
> > >
> > >
> > >
> > >
> > >
> > >
> >
> >
> >[Non-text portions of this message have been removed]
> >
> >
> >
> >
> >
> >
> >
> >Yahoo! Groups Links
> >
> >
> >
> >
> >
> >
>
>
> ANAND KHATRI
> (B.ARCH., M.ARCH)
> A-78, SECTOR-80, NOIDA-201301.
> 9810115129, 0120-2461723
>
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