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Re: Theos-World Re: TS Membership Trend

May 14, 2008 12:07 PM
by Martin

Tim,es they are a-changing.
The masters had their time in the 19th and early 20th
century. Their message didn't fail, nor did the idea
of Brotherhood. Many people these days are indeed
working together, sacrifice is made. consciously or
However we now live in the 21th century, no masters in
sight, I have a feeling Mother Nature called them back
to reincarnate again and most of them have indeed with
or without that nasty 'trick' of nature to clean your
harddrive before she puts pc game HUMAN on it again.
Then when we are cut loose from mummy, we actually
have clicked the icon play...

--- Morten Nymann Olesen
<> wrote:

> My views are:
> Yes. Finally!
> The PC Pirates of the Cherubim-ien:
> And part of the original programe (problalbly also
> written in Senzar to other ears) by the Masters was
> to kick out the influence of the Christian and other
> fanatical Missionaries, western scholars and the
> like - and at the same time to protect India as the
> important religious central area it is.
> But then a Internet-spider came a long and now a
> great number of persons live in a parttime dimension
> of an Internet and informations society. Yet H. P.
> Blavatsky and Master praised the importance of the
> development of clairvoyance through theosophical
> living. To have each members heads turned into more
> or less giant computer-screens will never make a
> wise TS. We need wisdom and truely honest
> clairvoyants. People have to get out of the
> computer-screen, out of the polluted city smog, and
> forward (or back) to nature and natural living and
> the future, - and away from the uncontrolled climate
> change, which short-sighted friends of TS members
> eagerly demands.
> Or something like that...or what?
> Theos-talk is only a temporary solution.
> - - - - - - - -
> (1.
> edition -1890)
> (2. edition -
> 1894)
> >>>>>>> H. P. Blavatsky says in Collected Wrintings
> <<<<<<<
> Such is another question asked by members of the
> E.S.T. I answer: Genuine concentration and
> meditation, conscious and cautious, upon one's lower
> self in the light of the inner divine man and the
> Pâramitâs, is an excellent thing. But to "sit for
> Yoga," with only a superficial and
> ----------
> * See The Voice of the Silence, pp. 68 and 94 (Note
> 28 to Part III).
> ----------
> Page 604
> often distorted knowledge of the real practice, is
> almost invariably fatal; for ten to one the student
> will either develop mediumistic powers in himself or
> lose time and get disgusted both with practice and
> theory. Before one rushes into such a dangerous
> experiment and seeks to go beyond a minute
> examination of one's lower self and its walk in
> life, or that which is called in our phraseology,
> "The Chela's Daily Life Ledger," he would do well to
> learn at least the difference between the two
> aspects of "Magic," the White or Divine, and the
> Black or Devilish, and assure himself that by
> "sitting for Yoga," with no experience, as well as
> with no guide to show him the dangers, he does not
> cross daily and hourly the boundaries of the Divine
> to fall into the Satanic. Nevertheless, the way to
> learn the difference is very easy; one has only to
> remember that no esoteric truths entirely unveiled
> will ever be given in public print, in book or
> magazine.
> In the Book of Rules I advise students to get
> certain works, as I shall have to refer to and quote
> from them repeatedly. I reiterate the advice and ask
> them to turn to The Theosophist [Vol. IX] of
> November, 1887. On page 98 they will find the
> beginning of an excellent article by Mr. Râma Prasad
> on "Nature's Finer Forces."* The value of this work
> is not so much in its literary merit, though it
> gained its author the gold medal of The
> Theosophist--as in its exposition of tenets hitherto
> concealed in a rare and ancient Sanskrit work on
> Occultism. But Mr. Râma Prasad is not an Occultist,
> only an excellent Sanskrit scholar, a university
> graduate and a man of remarkable intelligence. His
> Essays are almost entirely based on Tântra works,
> which, if read indiscriminately by a tyro in
> Occultism, will lead to the practice of most
> unmitigated Black Magic. Now, since the difference
> of primary importance between Black and White Magic
> is simply the object with which it is practised, and
> that of secondary importance, the nature of the
> agents and ingredients used for the production of
> phenomenal results, the line of demarcation between
> the two is very, very thin. The danger is lessened
> only by the fact that every occult book, so called,
> is
> ----------
> * The references to "Nature's Finer Forces" which
> follow have respect to the eight articles which
> appeared in the pages of The Theosophist [Vol. IX,
> November, 1887; February, May, June, August, 1888;
> Vol. X, October, November, 1888; March, 1889], and
> not to the fifteen essays and the translation of a
> chapter of the Saivâgama, which are contained in the
> book called Nature's Finer Forces. The Saivâgama in
> its details is purely Tântric, and nothing but harm
> can result from any practical following of its
> precepts. I would most strongly dissuade a member of
> the E.S. from attempting any of these Ha~ha-Yoga
> practices, for he will either ruin himself entirely,
> or throw himself so far back that it will be almost
> impossible to regain the lost ground in this
> incarnation. The translation referred to has been
> considerably expurgated, and even now is hardly fit
> for publication. It recommends Black Magic of the
> worst kind, and is the very antipodes of spiritual
> Râja-Yoga. Beware, I say.
> ----------
> Page 605
> occult only in a certain sense; that is, the text is
> occult merely by reason of its blinds. The symbolism
> has to be thoroughly understood before the reader
> can get at the correct sense of the teaching.
> Moreover, it is never complete, its several portions
> each being under a different title and each
> containing a portion of some other work; so that
> without a key to these no such work divulges the
> whole truth. Even the famous Saivâgama, on which
> "Nature's Finer Forces" is based, "is nowhere to be
> found in complete form," as the author tells us.
> Thus, like all others, it treats of only five
> Tattvas instead of the seven in esoteric teachings.
> Now, the Tattvas being simply the substratum of the
> seven forces of nature, how can this be? There are
> seven forms of Prakriti, as Kapila's Sânkhya, [the]
> Vishnu-Purâna and other works teach. Prakriti is
> nature, matter (primordial and elemental); therefore
> logic demands that the Tattvas should be also seven.
> For, whether Tattvas mean, as Occultism teaches,
> "forces of nature" or, as the learned Râma Prasad
> explains, "the substance out of which the universe
> is formed" and "the power by which it is sustained,"
> it is all the same; they are force and matter,
> Prakriti. And if the forms, or rather planes, of the
> latter are seven, then its forces must be seven
> also; that is, the degrees of the solidity of matter
> and the degrees of the power that ensouls it must go
> hand in hand. "The Universe is made out of the
> Tattva, it is sustained by the Tattva, and it
> disappears into the Tattva," says Siva, as quoted
> from the Saivâgama in "Nature's Finer Forces." This
> settles the question; if Prakriti is septenary, then
> the Tattvas must be seven, for, as said, they are
> both substance and force, or atomic matter and the
> spirit that ensouls it.
> This is explained here to enable the student to read
> between the lines of the so-called occult articles
> on Sanskrit philosophy, by which they must not be
> misled. Every Esotericist who reads The Theosophist
> must remember how bitterly Subba Row, a learned
> Vedântin Brahman, arose against the septenary
> principles in man. He knew well I had no right to
> and dared not to explain in The Theosophist, a
> public magazine, the real numeration, and simply
> took advantage of my enforced silence. The doctrine
> of the seven Tattvas (the principles of the universe
> as in man) was held in great sacredness, and
> therefore secrecy, by the Brahmans in days of old,
> by whom now the teaching is almost forgotten. Yet it
> is taught to this day in the schools beyond the
> Himalayan Range, but it is now hardly remembered or
> heard of in India except through rare Initiates. The
> policy has been changed gradually; Chelas began to
> be taught the broad outlines of it, and at the
> advent of the T.S. in India, in 1879, I was ordered
> to teach it in its exoteric
> Page 606
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