Theos-Talk Archives (January 2006 Message tt00111)

1/7/2006 4:10 AM

Dear Pandit and Friends:

One of the purposes of THEOSOPHY is to expose reason and meaning hidden in
ancient texts.  

It does not teach or enjoin any practises. It looks on concentration of the
mind (or meditation) as an individual will effort to learn and to
understand. To secure a preliminary grasp of the subjects it is suggested
that one reads (studies) HPB -- The KEY TO THEOSOPHY and W. Q. Judge The
OCEAN OF THEOSOPHY. 

It aims to provide and restore to all students a connection to the basis and
roots of ancient and universal philosophy concerning the cause and reason of
existence. The purpose of living (many lives -- reincarnation) is to learn
how to harmonize with all aspects of Nature. This is achieved by studying
Nature and her existing organization. One may observe that we presently
receive our lives from Nature, but are usually unaware of the tremendous
ramifications and sensitivity that extends from It to us, and vice versa. 

Reincarnation is the process and Karma is the LAW that holds all of Nature's
components, atoms, humans, devas, "Masters," and Mahatmas to a single line
of vibrant opportunity. No one is ever excluded.

These cannot and may not be altered by the curiosity (or proclaimed 'power')
of any one.

Take that which Patanjali in his YOGA-SUTRAS call "muttering" (repeating
mantrams) and "pranayama" (controlling --or, destroying -- the life-breath).


Both require extensive knowledge and this may be obtained by anyone who
studies and understands his system of the mind's Self-control. All parts of
the system must be pursued concurrently, on the mental, moral, and physical
planes. It is to be understood that our Mind is a tool of the Inner Self,
since we direct and establish its use. If you study what Patanjali teaches,
this can be grasped by anyone.
    
At no place does Patanjali advocate the dangerous path of choosing "guru."
There is an old saying: "When the disciple is ready, the Guru will appear."
Every account, myth, tradition and legend that has descended to us from
ancient times, it is shown that the disciple seeks the Guru. Never does a
true Guru seek disciples. 

Without Self-study, how can we expect to receive help? Without some
knowledge and wisdom, we are not asked to "find" a Guru. One has to obtain
a basis for discrimination before making such an important choice. If we
can secure a copy of Patanjali's YOGA-SUTRAS and study it carefully in the
light of THEOSOPHY we will learn how to make a decision.   

A hint may be seen contained in this: The seven-fold nature of man
indicates that his highest and most spiritual aspect is ATMA -- a ray of
the UNIVERSAL ONE SPIRIT) within himself. In other words, the inner Guru is
to be sought. Buddhi (discriminative wisdom) is progressively attained by
the Mind, when it is directed and seriously held to the study of universal
laws and truths. 

These verses (slokas of instruction from Patanjali and commentaries) will be
found :--

[ from Book II ]

26. The means of quitting the state of bondage to matter is perfect
discriminative knowledge, continuously maintained. 

The import of this-among other things-is [28] that the man who has attained
to the perfection of spiritual cultivation maintains his consciousness,
alike while in the body, at the moment of quitting it, and when he has
passed into higher spheres; and likewise when returning continues it
unbroken while quitting higher spheres, when re-entering his body, and in
resuming action on the material plane. 


27. This perfect discriminative knowledge possessed by the man who has
attained to the perfection of spiritual cultivation, is of seven kinds, up
to the limit of meditation. 

28. Until this perfect discriminative knowledge is attained, there results
from those practices which are conducive to concentration, an illumination
more or less brilliant which is effective for the removal of impurity. 

29. The practices which are conducive to concentration are eight in number:
Forbearance, Religious [29] Observances, Postures, Suppression of the
breath, Restraint, Attention, Contemplation, and Meditation. 

30. Forbearance consists in not killing, veracity, not stealing, continence,
and not coveting. 

31. These, without respect to rank, place, time, or compact, are the
universal great duties. 

32. Religious Observances are purification of both mind and body,
contentment, austerity, inaudible mutterings, and persevering devotion to
the Supreme Soul. 

33. In order to exclude from the mind questionable things, the mental
calling up of those things that are opposite is efficacious for their
removal. 

34. Questionable things, whether done, caused to be done, or approved of;
whether resulting from [30] covetousness, anger, or delusion; whether
slight, or of intermediate character, or beyond measure; are productive of
very many fruits in the shape of pain and ignorance; hence, the "calling up
of those things that are opposite" is in every way advisable. 

35. When harmlessness and kindness are fully developed in the Yogee [he who
has attained to cultivated enlightenment of the soul], there is a complete
absence of enmity, both in men and animals, among all that are near to him. 

36. When veracity is complete, the Yogee becomes the focus for the Karma
resulting from all works good or bad. 

37. When abstinence from theft, in mind and act, is complete in the [31]
Yogee, he has the power to obtain all material wealth. 

38. When continence is complete, there is a gain of strength, in body and
mind. 

It is not meant here that a student practising continence solely, and
neglecting the other practices enjoined, will gain strength. All parts of
the system must be pursued concurrently, on the mental, moral, and physical
planes. 


39. When covetousness is eliminated, there comes to the Yogee a knowledge of
everything relating to, or which has taken place in, former states of
existence. 

"Covetousness" here applies not only to coveting any object, but also to the
desire for enjoyable conditions of mundane existence, or even for mundane
existence itself. 


40. From purification of the mind and body there arises in the Yogee a
thorough discernment of the cause and nature of the body, whereupon [32] he
loses that regard which others have for the bodily form; and he also ceases
to feel the desire of, or necessity for, association with his fellow-beings
that is common among other men. 

41. From purification of the mind and body also ensure to the Yogee a
complete predominance of the quality of goodness, complacency, intentness,
subjugation of the senses, and fitness for contemplation and comprehension
of the soul as distinct from nature. 

42. From contentment in its perfection the Yogee acquires superlative
felicity. 

43. When austerity is thoroughly practised by the Yogee, the result thereof
is a perfecting and heightening of the bodily senses by the removal of
impurity. [33]

44. Through inaudible muttering there is a meeting with one's favorite
Deity. 

By properly uttered invocations-here referred to in the significant phrase
"inaudible mutterings," the higher powers in nature, ordinarily unseen by
man, are caused to reveal themselves to the sight of the Yogee; and inasmuch
as all the powers in nature cannot be evoked at once, the mind must be
directed to some particular force, or power in nature-hence the use of the
term "with one's favorite Deity." 

-------------------------------------------------
[see hereunder S D I 570 - 573 on "one's favorite Deity." 

"Atma (our seventh principle) being identical with the universal Spirit, and
man being one with it in his essence, what is then the Monad proper? 

It is that homogeneous spark which radiates in millions of rays from the
primeval "Seven;"-of which seven further on. It is the EMANATING spark from
the UNCREATED Ray-a mystery. In the esoteric, and even exoteric Buddhism of
the North, Adi Buddha (Chogi dangpoi sangye), the One unknown, without
beginning or end, identical with Parabrahm and Ain-Soph, emits a bright ray
from its darkness. 

This is the Logos (the first), or Vajradhara, the Supreme Buddha (also
called Dorjechang). As the Lord of all Mysteries he cannot manifest, but
sends into the world of manifestation his heart-the "diamond heart,"
Vajrasattva (Dorjesempa). 

This is the second logos of creation, from whom emanate the seven (in the
exoteric blind the five) Dhyani Buddhas, called the Anupadaka, "the
parentless." 

These Buddhas are the primeval monads from the world of incorporeal being,
the Arupa world, wherein the Intelligences (on that plane only) have neither
shape nor name, in the exoteric system, but have their distinct seven names
in esoteric philosophy. These Dhyani Buddhas emanate, or create from
themselves, by virtue of Dhyana, celestial Selves-the super-human
Bodhisattvas. 

These incarnating at the beginning of every human cycle on earth as mortal
men, become occasionally, owing to their personal merit, Bodhisattvas among
the Sons of Humanity, after which they may re-appear as Manushi (human)
Buddhas. 

The Anupadaka (or Dhyani-Buddhas) are thus identical with the Brahminical
Manasaputra, "mind-born sons"-whether of Brahma or either of the other two
Trimurtian Hypostases, hence identical also with the Rishis and Prajapatis.
...

Such is the upperward gradation among entities. Gods, Men, Gandharvas,
Pisachas, Asuras, Rakshasas, all have been created by Svabhava (Prakriti, or
plastic nature), not by actions, nor by a cause"-i.e., not by any physical
cause. 

"These Brahmanas (the Rishi Prajapati?), the creators of the world, are born
here (on earth) again and again. Whatever is produced from them is dissolved
in due time in those very five great elements (the five, or rather seven,
Dhyani Buddhas, also called "Elements" of Mankind), like billows in the
ocean. These great elements are in every way beyond the elements that make
up the world (the gross elements). ...

Evidently then, these "Brahmanas" are identical with the Bodhisattvas (the
terrestrial) of the heavenly Dhyani Buddhas. Both, as primordial,
intelligent "Elements," become the creators or the emanators of the monads
destined to become human in that cycle; after which they evolve themselves,
or, so to say, expand into their own selves as Bodhisattvas or Brahmanas, in
heaven and earth, to become at last simple men --"the creators of the world
are born here, on earth again and again"-truly. ...

Esoterically the teaching differs: The divine, purely Adi-Buddhic monad
manifests as the universal Buddhi (the Maha-buddhi or Mahat in Hindu
philosophies) the spiritual, omniscient and omnipotent root of divine
intelligence, the highest anima mundi or the Logos. This descends "like a
flame spreading from the eternal Fire, immoveable, without increase or
decrease, ever the same to the end" of the cycle of existence, and becomes
universal life on the Mundane Plane. 

>From this Plane of conscious Life shoot out, like seven fiery tongues, the
Sons of Light (the logoi of Life); then the Dhyani-Buddhas of contemplation:
the concrete forms of their formless Fathers-the Seven Sons of Light, still
themselves, to whom may be applied the Brahmanical mystic phrase: "Thou art
'THAT'-Brahm." 

It is from these Dhyani-Buddhas that emanate their chhayas (Shadows) the
Bodhisattvas of the celestial realms, the prototypes of the
super-terrestrial Bodhisattvas, and of the terrestrial Buddhas, and finally
of men. The "Seven Sons of Light" are also called "Stars." 

The star under which a human Entity is born, says the Occult teaching, will
remain for ever its star, throughout the whole cycle of its incarnations in
one Manvantara. But this is not his astrological star. The latter is
concerned and connected with the personality, the former with 
the INDIVIDUALITY. The "Angel" of that Star, or the Dhyani-Buddha will be
either the guiding or simply the presiding "Angel," so to say, in every new
rebirth of the monad, which is part of his own essence, though his vehicle,
man, may remain for ever ignorant of this fact. 

The adepts have each their Dhyani-Buddha, their elder "twin Soul," and they
know it, calling it "Father-Soul," and "Father-Fire." It is only at the last
and supreme initiation, however, that they learn it when placed face to face
with the bright "Image." ... S D I 570 - 573
-----------------------------------------------------


45. Perfection in meditation comes from persevering devotion to the Supreme
Soul. 

46. A posture assumed by a Yogi must be steady and pleasant. 

For the clearing up of the mind of the student it is to be observed that the
"postures" laid down in various systems of "Yoga" are not absolutely
essential to the successful pursuit of the practice of concentration and
attainment of its ultimate fruits. All such "postures," as prescribed by
Hindu writers, are based upon an accurate knowledge of the [34]
physiological effects produced by them, but at the present day they are only
possible for Hindus, who from their earliest years are accustomed to
assuming them. 


47. When command over the postures has been thoroughly attained, the effort
to assume them is easy; and when the mind has become thoroughly identified
with the boundlessness of space, the posture becomes steady and pleasant. 

48. When this condition has been attained, the Yogee feels no assaults from
the pairs of opposites. 

By "pairs of opposites" reference is made to the conjoined classification,
all through the Hindu philosophical and metaphysical systems, of the opposed
qualities, conditions, and states of being, which are eternal sources of
pleasure or pain in mundane existence, such as cold and heat, hunger and
satiety, day and night, poverty and riches, liberty and despotism. 


PRANAYAMA

49. Also, when this condition has been [35] attained, there should succeed
regulation of the breath, in exhalation, inhalation, and retention. 

50. This regulation of the breath, which is in exhalation, inhalation, and
retention, is further restricted by conditions of time, place, and number,
each of which may be long or short. 

51. There is a special variety of breath regulation which has reference to
both that described in the last preceding aphorism and the inner sphere of
breathing. 

Aphorisms 49, 50, 51 allude to regulation of the breath as a portion of the
physical exercises referred to in the note upon Aphorism 46, acquaintance
with the rules and prescriptions for which, on the part of the student, is
inferred by Patanjali. Aphorism 50 refers merely to the regulation of the
several periods, degrees of force; and number of alternating recurrences of
the three divisions of breathing-exhalation, inhalation, and [36] retention
of the breath. 

But Aphorism 51 alludes to another regulation of the breath, which is its
governance by the mind so as to control its direction to and consequent
influence upon certain centers of nerve perception within the human body for
the production of physiological, followed by psychic effects. 


52. By means of this regulation of the breath, the obscuration of the mind
resulting from the influence of the body is removed. 

53. And thus the mind becomes prepared for acts of attention. 

54. Restraint is the accommodation of the senses to the nature of the mind,
with an absence on the part of the senses of their sensibility to direct
impression from objects. 

55. Therefrom results a complete subjugation of the senses. 

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

It is stated in THEOSOPHY that Karma rules the Universe from the grandest
possible extent to the smallest -- it is invariable, just, equitable to all
and relentless it its task of harmonizing all causes and relating them to
their effects. It is educative, not punitive. 

It cannot be manipulated by anyone.  

Reincarnation as a process of karma cannot then be manipulated. 

"For Karma in its effects is an unfailing redresser of human injustice, and
of all the failures of nature; a stern adjuster of wrongs; a retributive law
which rewards and punishes with equal impartiality. It is, in the strictest
sense, "no respecter of persons," though, on the other hand, it can neither
be propitiated, nor turned aside by prayer. This is a belief common to
Hindus and Buddhists, who both believe in Karma. " Key, p. 198

Sometimes a person may claim high powers and insight into the causes of the
Karma of others, but consider this: --


"...salvation by faith, but at the same time [they] do not claim - as the
Christian does for his dogma - that there is no other way to be saved. 

They admit that a person may be saved "by his own power"- if he has the
requisite strength to hold out -, but they think that in general men have
not the power to resist evil for a time sufficient to permit the
accomplishment of the result; and they assert that besides the lack of
strength there will be doubt, for, "Faith by one's own power cannot afford
rest to the heart."

It is said, 'Shall I surely attain salvation or shall I not?' and thus what
is called faith is in reality doubt," but "Faith by the power of another
affords rest to the heart. It is said -: 'I am born by the power of that
vow; I shall certainly attain salvation.' There is not the smallest doubt in
the heart."

Another Sutra says: "Those who follow the method of 'self power' believe in
many other Buddhas; those who follow the method of 'another's power' believe
only in the one Buddha, as a faithful servant does not serve two masters."
W Q J Art Vol. 1, pp. 279-280


[Patanjali's YOGA SUTRAS are available "on line" for reading or downloading
at:

www.phx-ult-lodge.org/s  

inquiry@theosophycompany.org 


Best wishes,

Dallas

=====================================
 

-----Original Message-----
From: Pundit 
Sent: Thursday, January 05, 2006 10:01 PM
To: 
Subject Re: LORD'S PRAYER OM

How indeed True! ...... snip

In pranayam, there are several technique we all know about. Looking at the 
sciences of breathing, as per Sage Patanjali's Yoga Sutras, we can control a

lot. Any way, this is a seperate topic for discussion.

Thank you.

Pundit Sunil Dev