Re: Theos-World Re: 4 Questions between Anand and Daniel
Aug 03, 2008 02:35 AM
by Morten Nymann Olesen
My views are:
No, no dear Anand.
I think what Blavatsky rejected in the quote given by Daniel Caldwell was the idea of - ordinary prayer - towards the Absolute by the Occulists, as an external Absolute. But she endorsed the meditation on it - inside - you! - In The Bhagavad Gita Krishna however talks about the Unmanifest unconditioned Absolute within Cosmos and everything on all levels. And says that it may be reached and "seen", (i.e. not seen). The only manner to reach something is to focus on it. Concentrate and contemplate. This can be done by choosing the Path given in The Bhagavad Gita...
What Blavatsky and the Masters taught on this was the Metaphysics of the Adwaita Vedanta and the Dzochen of the esoteric Buddhists and the esoteric teachings on the Greek Gnosis etc. etc. We call that Atma-Vidya and Gutpa-Vidya and Gnosis.
- - -
In the Bhagavad Gita, known as the Essence of the Upanishads, is given two Paths to follow, yet they are one! First Path is in fact Jnana Yoga and the second is Karma Yoga, and they are one. And that is in fact Atma-Vidya as given in the Upanishads. I will add, that hear and perceive that the English translations are not quite justifiable towards the Sanskrit language.
The Bhagavad Gita - Chapter 5:
"Arjuna. Yet, Krishna at the one time thou dost laud
Surcease of works, and, at another time,
Service through work. Of these twain plainly tell
Which is the better way?
Krishna. To cease from works
Is well, and to do works in holiness
Is well; and both conduct to bliss supreme;
But of these twain the better way is his
Who working piously refraineth not.
That is the true Renouncer, firm and fixed,
Who- seeking nought, rejecting nought- dwells proof
Against the "opposites." O valiant Prince!
In doing, such breaks lightly from all deed:
'Tis the new scholar talks as they were two,
This Sankhya and this Yoga: wise men know
Who husbands one plucks golden fruit of both!
The region of high rest which Sankhyans reach
Yogins attain. Who sees these twain as one
Sees with clear eyes! Yet such abstraction, Chief!
Is hard to win without much holiness.
Whoso is fixed in holiness, self-ruled,
Pure-hearted, lord of senses and of self,
Lost in the common life of all which lives-
A "Yogayukt"- he is a Saint who wends
Straightway to Brahm. Such an one is not touched
By taint of deeds."
This version with sanskrit and voice is maybe more useful:
This link from Katinkas website on "HPB's Diagram of Meditation" and meditation risks might be helpful: http://www.katinkahesselink.net/other/meditation.html
What we understand is that ALL in cosmos is the Unmanifest, the ParaBrahman beyond time, space and tohught, the Neti, Neti. ParaBrahman as said in Bhagavad Gita being neither somthing and neither nothing. We focus of this as Not this, Not that within Cosmos and our own self.
Here is an idea:
If you are able to meditate with three thoughts on your mind at the same time. You first picture your - temporary - false view on your own self with Atma=Brahman within you, and you secondly picture your - temporary - false view of the eternal Cosmos on all 7 levels, the surroundings, and you thirdly seek to focus on - the more difficult - that ParaBrahman as Neti, Neti - beyond time, space and thought, not conditioned - doing it all with a temporary false view before you reach ParaBrahman - immutable law. All these you blend into one single thought and meditate on. When able you can do this while working in the physcial and non-physical. This is a Path to follow. By meditating like this you will reach ParaBrahman.
The more simple version is to visualise that your body is like a generator of Divine light. You visualise that from you body comes the spiritual thoughts always from the spiritual Heart. Here they grow up raise up through the top of the head. Here they spread out to cosmos to the help, delight and happiness of humanity. And whithin you spiritual heart you find Atma your Divine spark, your real YOU. You are ParaBrahman within. - The thoughts generate spiritual light which you visualise and from your spiritual Heart spiritual light spreads out and fills you body and your body becomes as if it is spiritual Divine light it self. Just fill it in and keep filling it in. ANd then you let your body of spiritual Light radiate this light out to the surroundings from your bodys aura. The body radiates peace. It radiates bliss. It radiate heartflow and seek to be of service.
As Blavatsky said in the quote given by D. Caldwell:
"Therefore, he would do better far to
remember that every man has a god within, a direct ray from the
Absolute, the celestial ray from the One; that he has his " god "
within, not outside of, himself." (Collected Writings volume 10, page
We just do not talk about an external Deity or a dualistic Deity. And not a Deity, which are being confused with the Christian nightmare of a Teological dualistic MALE Deity named "God". We always refuse to overemphasize such a Deity. The fact that some theosophical writers do this are maybe because they will more easily sell their books. But it is a watering down of the theosophical teaching, and therefore to a certain degree unacceptable, even if the author is a wellmeaning one.
That is a difference.
"Too many already wear their faith, truly, as Shakespeare puts it, "but as the fashion of his hat," ever changing "with the next block." Moreover, the very raison d'être of the Theosophical Society was, from its beginning, to utter a loud protest and lead an open warfare against dogma or any belief based upon blind faith."
But the fact is, that some theosophist disagree upon this, because they like the Bible and the Jesuits more than the Esoteric theosophical teachings given by H. P. Blavatsky and the Masters. They have not yet become real theosophists. :-)
----- Original Message -----
Sent: Sunday, August 03, 2008 10:04 AM
Subject: Theos-World Re: 4 Questions between Anand and Daniel
--- In email@example.com, "Morten Nymann Olesen"
> Dear readers
> My views are:
> If I may?
> We find that the deity in The Bhagavad Gita is a quite different one
than the Christians and the Jews use. The deity is in fact a
> Bhagavad Gita says chapter viii, v. 16-22:
> "The worlds, Arjuna!- even Brahma's world-
> Roll back again from Death to Life's unrest;
> But they, O Kunti's Son! that reach to Me,
> Taste birth no more. If ye know Brahma's Day
> Which is a thousand Yugas; if ye know
> The thousand Yugas making Brahma's Night,
> Then know ye Day and Night as He doth know!
> When that vast Dawn doth break, th' Invisible
> Is brought anew into the Visible;
> When that deep Night doth darken, all which is
> Fades back again to Him Who sent it forth;
> Yea! this vast company of living things-
> Again and yet again produced- expires
> At Brahma's Nightfall; and, at Brahma's Dawn,
> Riseth, without its will, to life new-born.
> But- higher, deeper, innermost- abides
> Another Life, not like the life of sense,
> Escaping sight, unchanging. This endures
> When all created things have passed away;
> This is that Life named the Unmanifest,
> The Infinite! the All! the Uttermost.
> Thither arriving none return. That Life
> Is Mine, and I am there! And, Prince! by faith
> Which wanders not, there is a way to come
> Thither. I, the PURUSHA, I Who spread
> The Universe around me- in Whom dwell
> All living Things- may so be reached and seen!"
> So the devotion in the Bhagavad Gita is happening through the
Unmanifest or non-Atma, -
> or what we call ParaBrahman or Not this, Not that.
But the problem is Blavatsky rejects devotion to even Absolute. If you
read quotations of Blavatsky given earlier by anandam, you find that
Blavatsky says it is impossible to worship or pray to Absolute. This
position is against Krishna's path of devotion.
[Non-text portions of this message have been removed]
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