27 August 2014

PRECEPTS AND AXIOMS FROM THE EAST -1

Universal Wisdom As Expressed In Few Words

Helena P. Blavatsky


A painting by Nicholas Roerich


 A 2014 Editorial Note:


There are a number of reasons why the philosophy of universal wisdom ascribes great importance to precepts and axioms. Precepts express fundamental principles in a few words. They are easy to remember and can be appreciated in contemplative silence. It is easier to contemplate one sentence full of meaning than to be benefitted by an ocean of useless words. Thus the memory of a student can contain in itself a small library for his personal use.

As a researcher in ancient wisdom, Russian thinker Helena Petrovna Blavatsky paid special attention to the daily reflection upon precepts and axioms. In 1890, a compilation was published in London of Eastern thoughts which had been collected and written down by her. It presented one idea for each day of the year and had the title “Gems From the East”. The book is now part of volume XII in the “Collected Writings” of  H.P. Blavatsky (TPH, USA, pp. 425-476). The “Collected Writings” reproduce the 1948 edition of “Gems from the East”, published by T. U. P. / Covina, USA. 

The following precepts and axioms are a partial selection from the months of January, February and March.  We recommend the reading of the whole work. The practical usefulness of any precepts and axioms is in direct proportion to the attention and determination with which they are observed and preserved in the memory of a student.

(Carlos Cardoso Aveline)

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Precepts and Axioms from the East

Helena P. Blavatsky



* The heart which follows the rambling senses leads away his judgment as the wind leads a boat astray upon the waters.

* He who casts off all desires, living free from attachments, and free from egoism, obtains bliss.

* Wise men are light-bringers.

* A just life, a religious life, this is the best gem.

* False friendship is like a parasitic plant, it kills the tree it embraces.

* Men who have not observed proper discipline, and have not gained treasure in their youth, perish like old herons in a lake without fish.

* He who hath too many friends, hath as many candidates for enemies.

* That man alone is wise, who keeps the mastery of himself.

* All our dignity consists in thought, therefore let us contrive to think well; for that is the principle of morals.

* Narrowness of mind causes stubbornness; we do not easily believe what is beyond that which we see.

* A narrow stomach may be filled to its satisfaction, but a narrow mind will never be satisfied, not even with all the riches of the world.

* He who neglects his duty to his conscience, will neglect to pay his debt to his neighbor.

* Two things are impossible in this world of Maya [Illusion]: to enjoy more than Karma hath allotted; to die before one’s hour hath struck.

* A learned man without pupils, is a tree which bears no fruit; a devotee without good works, is a dwelling without a door.

* Keep thine eyes open, or Fate will open them for thee.

* He who keeps to his business, he who loves his companions, he who does his duty, will never be poor.

* A thousand regrets will not pay thy debts.

* To feel one’s ignorance is to be wise; to feel sure of one’s wisdom is to be a fool.

* One proof is better than ten arguments.

* Rain in the morn brings the sun after noon. He who weeps today, may laugh tomorrow.

* Every tree hath its shadow, every sorrow its joy.

* The fields are damaged by weeds, mankind by passion. Blessed are the patient, and the passionless.

* The virtuous man who is happy in this life, is sure to be still happier in his next.

* Let every man first become himself that which he teaches others to be.

* He who hath subdued himself, may hope to subdue others. One’s own self is the most difficult to master.

* Hatred is never quenched by hatred; hatred ceases by showing love; this is an old rule. [1]

* The best possession of the man of clay is health; the highest virtue of the man of spirit is truthfulness.

* Man walks on, and Karma follows him along with his shadow.

* Daily practical wisdom consists of four things: - To know the root of Truth, the branches of Truth, the limit of Truth, and the opposite of Truth.

* To enjoy the day of plenty, you must be patient in the day of want.

* Expel avarice from your heart, so shall you loosen the chains from off your neck.

* Let a man overcome anger by love, evil by good, greediness by liberality, lie by truth.

* Do not speak harshly to anybody; those who are so spoken to will answer thee in the same way.

* The avaricious go not to the world of the gods (Devas), for the fool commands no charity.

* The fool who is angered, and who thinks to triumph by using abusive language, is always vanquished by him whose words are patient.

* Truth is brighter than the sun; truth is the sunny day of Reason, and falsehood the mind’s dark night.

* All has an end, and will away. Truth alone is immortal, and lives forever.

* The light of all flesh is the sun; the light of the soul - truth everlasting.

* The fault of others is easily perceived, but that of oneself is difficult to perceive.

* Good people shine from afar like the snowy mountains; bad people are not seen, like arrows shot at night.

* Thoughts alone cause the round of rebirths in this world; let a man strive to purify his thoughts, what a man thinks, that he is: this is the old secret.


NOTE:

[1] This is one of the most famous axioms in the Dhammapada. (C.C.A.)


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On the role of the esoteric movement in the ethical awakening of mankind during the 21st century, see the book “The Fire and Light of Theosophical Literature”, by Carlos Cardoso Aveline.  


Published in 2013 by The Aquarian Theosophist, the volume has 255 pages and can be obtained through Amazon Books.

On Facebook, see the pages The Aquarian Theosophist  and  E-Theosophy.



In order to have access to a daily study of theosophy, visit the page of  E-Theosophy e-group inYahooGroups and join it directly from there.

The link to the e-group is - https://groups.yahoo.com/neo/groups/E-Theosophy/info. You can also write to lutbr@terra.com.br and ask for information on E-Theosophy

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E. GALOIS AND A. EINSTEIN

Two Altruistic Lives, Possibly of the Same Soul

Catherine Meyes  

  
  Évariste Galois (1811 - 1832) could be the previous incarnation of Albert Einstein (1879 - 1955)


A 2014 Editorial Note:

First published in the Indian magazine “The Theosophist”[1], the following article suggests the idea that Albert Einstein could be a quick reincarnation of French mathematician Évariste Galois.

There is a scarce difference of a few decades between the death of Galois and the birth of Einstein.  According to the original teachings of theosophy, the average distance between two lives of the same monad or higher self varies from 1,000 to 3,000 or 4,000 years. This is clearly stated in “The Mahatma Letters to A.P. Sinnett”. However, the same Letters explain that there are various groups of exceptions to this general rule.   

Individuals who die too young are part of one group of exceptions, and E. Galois died at twenty. On the other hand, Galois had a high degree of Buddhic, or higher self consciousness, which could entitle him to another group of exceptions - that of advanced souls.

H. P. Blavatsky gave a few examples in her books and writings of advanced souls who may have quick reincarnations. One of them refers to Western men of science. H.P.B. suggested that Nicolaus Copernicus (1473-1543) was an immediate rebirth of Cardinal Nicholas of Cusa (1401-1464).

She wrote:  

“As an instance of an Adept who enjoyed the first mentioned power some mediaeval Kabalists cite a well-known personage of the fifteenth century - Cardinal de Cusa; Karma, due to his wonderful devotion to Esoteric study and the Kabalah, led the suffering Adept to seek intellectual recuperation and rest from ecclesiastical tyranny in the body of Copernicus. Se non é vero é ben trovato [If it is not true, it is cleverly invented]; and the perusal of the lives of the two men might easily lead a believer in such powers to a ready acceptance of the alleged fact.” [2]

Albert Einstein (1879-1955) was born some 47 years after the death of Évariste Galois. Besides being a scientific genius, Einstein defended peace and liberty while teaching a planetary consciousness. He was a student of “The Secret Doctrine” [3] and had a vision of life with many a point in common with modern Theosophy.

As to Galois, the Encyclopaedia Britannica, 1967 edition, says:   

“GALOIS, ÉVARISTE (1811 - 1832). French mathematician famous for his contributions to higher algebra, gave his name to the Galois theory of groups. He was born Oct. 25, 1811, at Bourg-la-Reine, where his father was mayor (….).  In 1831 he was arrested for a threatening speech against King Louis Philippe but was acquitted; then shortly afterward he was sentenced to six months in jail for illegally wearing a uniform and carrying weapons. He died May 31, 1832, when only 20 years old, from wounds received in a duel, possibly with an agent provocateur of the police. Galois published only a few small papers; three larger works on the theory of equations were refused by the French Academy. Knowledge of his mathematical achievements stems mainly from a letter to his friend Auguste Chevalier written on the eve of his fatal duel and from posthumous manuscripts. Nevertheless, the Galois theory of groups has become one of the most penetrating concepts of modern mathematics. (….) In the letter to Chevalier, published in the Revue Encyclopédique, Sept. 1832, Galois outlines the content of three mathematical treatises. (….)  Galois emphasizes the use of domains of rationality to which all roots of the given equation have been adjoined, now called Galois fields. Next he introduces the fundamental concept of the (Galois) group of an equation, consisting of all the permutations of the roots which may be applied to any existing rational relations between them. In modern form this leads to the one-to-one correspondence between the subfields of the Galois field and the subgroups of the Galois group. Galois applies the theory to express a general condition for the solvability of equations by radical expressions. Among other concepts associated with Galois’s name are the Galois imaginaries, now usually considered as the elements of finite fields.”

The 1972 article by Catherine Meyes shows some central events in Galois’ life and its affinity with the life of Albert Einstein. Examining the article should not lead one to mere belief, but to an open-minded reflection and research, instead.

The topic of quick rebirth in the case of advanced souls is examined, for instance, in the book “H.P. Blavatsky, Tibet and Tulku”, by Geoffrey A. Barborka (TPH).  

(Carlos Cardoso Aveline)

NOTES:

[1] The article is reproduced from “The Theosophist” magazine, Adyar, India, January 1972 edition, pp. 225-230.

[2] “Collected Writings of H.P. Blavatsky”, TPH, volume XIV, pp. 377-379.

[3] On Einstein studying “The Secret Doctrine”, see the book “HPB”, by Sylvia Cranston, G.P. Putnam Sons, New York, USA, 1994, 648 pp., p. XX and pp. 557-558.


E. Galois and A. Einstein

Catherine Meyes  

One of the greatest tragedies of the world of Science was the death at twenty of the great mathematical genius Évariste Galois. 

Galois was one of those who, like the Pharaoh Akhnaton, Galileo and many others of the great leaders of thought in this world, had the misfortune to be born before their time: something this world can never forgive. They are destined to be a shining light to generations yet to be born, but their lives are almost inevitably lives of frustration and suffering. 

Galois was a perfect example of this, though, as the world moves ahead so much more rapidly now, recognition was not so long in coming. Yet it came many years after his death. 

Born in 1811, he was the son of Nicolas Galois, a man of kindly and philosophical bent, headmaster of a boarding school and later Mayor of his small village, Bourg-la-Reine, who was much loved by his son, Évariste. The young Galois inherited from his father an intense dislike of all forms of tyranny and, with it, sympathy and concern for the downtrodden and exploited members of the human race. 

It was the time of the brief restoration of the Bourbon monarchy and, as might have been expected, both father and son were revolutionaries and Republicans. 

At fourteen young Galois was sent to the Academy of Louis-le-Grand, which had many drawbacks as a school in some ways but which at least gave him a scholastic background. In 1823 the Revolution was still very much in men’s heart and minds. The young Galois had a keen sense of right and wrong and a passion for justice. At school he was not much interested in the classics but he came across Legendre’s book on geometry and it awakened his mathematical genius. He completely absorbed it in two days instead of the two years of study it usually took. Algebra as taught in the schools bored him but he mastered for himself the works of Lagrange and Abel and knew himself without a doubt as the great mathematical genius that he was. This, at the age of fifteen. 

Of course, he did not get on well at the school or with the masters who, as always with the mediocre, could not understand his genius. He failed in the examination for l’Ecole Polytechnique because of the stupidity of the examiners. This embittered him for life. 

Meantime, his full genius began to flower and he sent in a paper to the great mathematician Cauchy who was nearing the end of his days and was old and tired. As it came from a school which was not distinguished for advanced work Cauchy paid little or no attention to it and it probably ended up in his scrap basket. Anyway, nothing more was ever heard of it. Galois went on, treading more and more new ground in his researches into Higher Mathematics, notably algebra and geometry, where his extraordinary genius was beginning to reach its full stature. 

Meanwhile, the riots and disturbances of the political world became more and more pronounced and he shared his passion for mathematics with his wholehearted protest against the tyranny of the Establishment both in Church and State. 

At seventeen he was making discoveries in the theory of equations which are still being studied today. Yet all this could not prevail against the crass stupidity of the examiners who again refused him for the Polytechnique. This and the carelessness and indifference of the aging Cauchy formed an impassable barrier. In the last attempt at recognition he sent his great paper, now known as “The Galois Theory,” to the Academy of Sciences where, being so far ahead of the times, it was labeled “incomprehensible” and rejected. At nineteen he was finally admitted to University standing after innumerable encounters with stupidity and ignorance. It was this year that he composed three immortal papers on algebraic equations which broke completely new ground. These were sent to the Academy of Sciences but again Fate stepped in. The Secretary died suddenly and the papers were lost.

To add to Galois’ bitterness his much loved father, while still Mayor of Bourg-la-Reine, had incurred the wrath of the Establishment, both of Church and State, for his liberal views. It was decided to get rid of him and verses were forged, couched in violent and obscene language and bearing his name, attacking various individuals and hints were circulated that he had become insane.[1]  

The ugliness of all this was too much for the gentle and high-minded philosopher and he was driven to suicide. 

The young Galois found this almost unbearable and he threw himself heart and soul into the revolution of 1830. He joined the National Guard, a revolutionary organization, and also did considerable speaking. Impassioned, dynamic, magnetic, he was considered a danger, while his fellow students were mostly ignored, and means were sought to remove him from the political scene. At a student banquet charges were trumped up against him that he had drunk the health of Louis Philippe while brandishing a dagger. He was arrested and kept some time in prison but a friendly jury acquitted him when his trial came up. 

He carried on as usual, breaking new ground in algebra and geometry, still unrecognized and going on with his revolutionary activities, making the authorities more and more determined to “get him”. He was arrested again, this time on a charge of having illegally worn the uniform of the now defunct National Guard. Three months in “protective custody” under dreadful prison conditions and a sentence, finally, of six months did not remove him for long enough and plans were laid to eliminate him entirely. To this end a young woman was hired to gain his confidence and affection, which scheme she probably inaugurated by professing sympathy with his ideas and ideals, and thus to manoeuvre him into a position where he could be forced into a duel in which, of course, his adversary would be an accomplished and experienced duellist against whom he would have no chance. The unsophisticated and youthful Galois was an easy prey to such a plot. He entered into the one and only liaison of his life with the wretched girl who was to betray him to his death. And all went as planned. Galois knew from the first that he had no chance of surviving the duel forced upon him, set for the following day. 

Of that last night of his life he spent all the hours writing down as much as he could of his great legacy to mankind, a legacy which is more and more honored by the scientific world as the years go by. Like William Blake, he is more honored one hundred years after his death than at any previous time, the work of both having a quality of immortality. He wrote frantically, ignoring increasing exhaustion. Finally came the knock on the door announcing daybreak. He wrote “there is no time” and opened the door. The duellists faced each other and Galois fell, mortally wounded and not having fired a shot. He lived some twenty-four hours, long enough to entrust his priceless work to his brother, incomplete, but all he had time for. 

So died Galois. A life dedicated to the freedom of mankind and to the advancement of the science of Mathematics - that science which is the basic of nearly all the other sciences. That physical brain which was the instrument of the greatest mathematical mind the world had ever known became dust in an unknown grave. A light of learning, which might have shone with increasing splendor for decades to come, was extinguished in the darkness of a world not yet ready for it, its greatest gifts not yet given. There was no time. 

Forty-seven years after the death of Galois a child was born - Albert Einstein, who had seventy-six years of life ahead of him and all the resources of the greatest institutions of learning in the United States and many other nations at his disposal. By his supreme genius he earned, and richly deserved, the acclaim not only of the scientific world but that of all people of education who hailed him as the greatest mathematician of all time. Not only for his mathematical genius was he honored but because of his love of liberty, his hatred of all tyranny and oppression and his concern for the downtrodden and exploited members of the human race, of whatever nationality. 

It was his love of liberty which caused him to leave his native land of Germany and seek refuge in the United States of America to which he brought his priceless gift of genius. As all the world knows it was his immortal equation which ushered in the New Age, whether one calls it the Nuclear Age, the Space Age, or the Aquarian Age. It was a very great grief to him that the first use of atomic power was the hideous destruction and loss of human life caused by the atom bomb, for the loathed all violence in every form. A man of great simplicity, he evaded, as far as possible, all honors and publicity although he was always ready to speak out in defence of the under-dog and in the denunciation of tyranny in all its forms. His was a life of fulfillment in every way, not only as a transcendent genius but as a great human being. People who had no conception of his theories loved him for what he was. His was the only figure of living man carved over the entrance of the magnificent Riverside Church in New York, among the greatest of the world’s saints, scientists and philosophers. 

His domestic happiness was fulfilled in the serene tranquility of his marriage in his later years to his wife and cousin, the devoted Elsa. One of his outstanding characteristics was that special gift of the gods, that rare, magnetic quality which irresistibly draws the attention and awakens the imagination of people so that, though it is not consciously exercized, it lends a special impact to anything said or done by the person possessing it. It was this quality in Galois which made him such a danger to the authorities and singled him out for death. 

There are contrasts, correspondences, fulfilments between the lives of these two great men. Curiously enough there is a little portrait on a family cup of Einstein at the age of six which might well be an earlier version of the picture of Galois at sixteen. There was a certain simplicity and unworldliness about the two men, neither was concerned with his personal self but completely dedicated to mathematics and welfare of mankind; most of all, to the hatred of tyranny in all its forms and to the concern for and sympathy with the sufferings of mankind. There were in Einstein fulfilments of the heart, mind and spirit never accomplished, though latent, in young Galois. Perhaps there are enough of these to make those of us who believe in reincarnation as part of Divine Plan pause and wonder.

Could this thing have been?
Was Einstein Galois?
Was there time after all? 

NOTE:

[1] The same traditional  trick of forging absurd  texts and ascribing them to  an opponent, in order to discredit the opponent’s views and teachings, was used by the Christian Churches against Helena Blavatsky and the theosophical movement a few decades after that. The movement survived.  (CCA)

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On the role of the esoteric movement in the ethical awakening of mankind during the 21st century, see the book “The Fire and Light of Theosophical Literature”, by Carlos Cardoso Aveline.


  
 
Published in 2013 by The Aquarian Theosophist, the volume has 255 pages and can be obtained through Amazon Books.

On Facebook, see the pages The Aquarian Theosophist  and  E-Theosophy.
  


In order to have access to a daily study of theosophy, visit the page of  E-Theosophy e-group in YahooGroups and join it directly from there.

The link to the e-group is - https://groups.yahoo.com/neo/groups/E-Theosophy/info . You can also write to   lutbr@terra.com.br and ask for information on E-Theosophy

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SOBRE LA AUTOPREPARACIÓN

La Vida Espiritual No Está Hecha de Descanso
Sutil Sino de Acción Creadora y Contentamiento  


B. P. Wadia
  


El Sr. B. P. Wadia (1881-1958)



“Si nuestros pensamientos y acciones
iluminan nuestras propias mentes y traen
paz y alegría a nuestros corazones, entonces
son expresiones naturales de la luz interior.”



En el trabajo o el juego, tanto en los negocios como en el deporte, los hombres se preparan mediante la práctica constante.  El estudiante-servidor de la Teosofía también se da cuenta de que tiene que prepararse para crecer, y percibe el hecho de que el crecimiento ocurre a través del servicio.

Al adquirir esta percepción y ponerla en práctica, comete errores. Los caminos de la vida superior son tan diferentes, y el modo de desarrollo interno está en tal desacuerdo con los métodos de lo que se llama progreso moderno, que invariablemente sobreviene una pérdida de tiempo - y el tiempo es el más costoso de todos los productos en cualquier mercado.

 Es necesario adoptar ciertas ideas que facilitan nuestros esfuerzos en la preparación. La primera de ellas es como un espejo en el que podemos medir la estatura de nuestra naturaleza interna creciente. La vida espiritual no es hecha de descanso sutil sino de una creciente actividad creativa que engendra el verdadero contentamento. ¿Sentimos la chispa de la vida y de la satisfacción en el trabajo?

En todas las cosas y en todo momento, ¿Nos sentimos animados naturalmente, es decir, sin ningún esfuerzo? Esta es la prueba. Tenemos la tendencia a juzgarnos a nosotros mismos por la alabanza o la culpa que otros nos otorgan. A menudo valoramos nuestro trabajo enteramente a la luz de la reputación que evoca; esta no es la prueba. El desarrollo espiritual expresa su fuerza en forma de luz para la mente y de tranquilidad para una conciencia cada vez más activa. Si nuestros pensamientos y acciones iluminan nuestras propias mentes y traen paz y alegría a nuestros corazones, entonces son expresiones naturales de la luz interior. El descontento proviene de la ausencia de dicha, Ananda, que es la naturaleza misma de Buddhi.

La afinidad que subsiste entre nuestra naturaleza interior y exterior ofrece la segunda de las reglas para nuestra consideración.

La confianza en Atma crece con la negación de ahankara. En la palabra “negación”  se encuentra una de las principales prácticas de la vida del guerrero de alma. La vida de los sentidos produce el Egoísmo. Los poderes y las fuerzas de la mente son prostituidos para la satisfacción del deseo en todas las relaciones de la vida. El lazo marital, sagrado y benéfico, subsiste entre los poderes mentales y el espíritu humano, de naturaleza divina. Lo que pasa en la sociedad moderna es sintomático de lo que ocurre en la vida de muchos estudiantes de la Sabiduría. La degradación de la vida matrimonial, tan extendida en nuestra civilización, fluye del mismo arquetipo de donde emergen las divisiones en la vida individual por las cuales vivimos alternadamente una vida animal y una vida superior divina. Entre las dos, sin embargo, oculto u oscuro, hay seguramente una relación, la cual se expresa en la segunda regla que estamos examinando.

En nuestra preparación para el Camino de la Santidad, tenemos que practicar la negación de ahankara-egoísmo por un constante llamado a Atma, el Dios interior. De ese modo,  la confianza en uno mismo crece. Atma es altruista, tanto en el pequeño ser humano como en el gran universo. Está en todas partes debido a su naturaleza altruista. Confiar en Él es ver en su justa proporción las expresiones múltiples del alma de ahankara, el yo inferior. La luz del Atma nos permite determinar los valores reales de las diferentes partes que componen el yo inferior.

Por lo tanto, la contemplación de Atma se hace necesaria; el Corazón puro impregna no sólo el cielo sino el infierno. El descenso de Jesús a las regiones inferiores es una versión dramatizada de las experiencias psicológicas que cada neófito atraviesa. En la conquista de la carne, en la santa cruzada, la Jihad de los musulmanes, el puro altruismo del Atma puro que impregna el campo de batalla domina al bien y al mal, al cielo y al infierno, emergiendo superior a ambos. Uno de los pares de opuestos, el placer, es a menudo confundido con la Dicha, por la misma razón que el yo inferior y ahankara se confunden con el ser superior y Atma. En la preparación, la luz de Atma, que es la Dicha, el amor de Atma, que es la Sabiduría, y el Trabajo de Atma, que es Sacrificio, tienen que ser vistos como superiores al placer, el conocimiento, y la actividad del yo inferior. Con esta percepción llega la fuerza para “matar”, esto es, regenerar el hombre-animal.

El poder alquímico para transformar el metal más vil del ser inferior en el oro de lo más alto habita en el corazón del hombre. Esta poderosa Fuerza o Shakti permanece latente y dormida - un dragón de la Sabiduría enroscado. En otras partes de la constitución humana está la serpiente venenosa del yo, el enemigo eterno de todo aspirante a la Sabiduría y Altruismo. Serpiente y Dragón son de la misma especie y por ello hay el antiguo consejo: “sé misericordioso con el enemigo; permanece en guardia contra sus traiciones”. Someter lo que es inferior sin irritarlo es una acción que requiere habilidad. Las dos características necesarias para esta empresa son un  sentido de humor frente a las debilidades del yo inferior y una vigilancia incesante en relación a sus métodos insidiosos.

En esta guerra santa de regeneración, hay que utilizar el poder purificador del conocimiento. Aquí es donde la Teosofía resulta útil como un conjunto de conocimientos seguro e infalible, fundados y criados en la experiencia acumulada de los sabios. Toda persona decente quiere mejorar su vida; muchos entusiastas están dispuestos a practicar las reglas de conducta que le traerán éxito. Pero muy pocos estudian de hecho la ciencia del alma, ni siquiera teóricamente, ya que la ley de la  confianza en Atma por la negación de ahankara les asusta o les desanima.

Los que entienden la enseñanza mentalmente a menudo caen en las viejas formas y modos de negación de Atma y confían en ahankara. No se da tiempo suficiente - tal es la naturaleza apresurada de nuestra raza humana actual - para la asimilación de lo que se estudia. La generación espontánea del Dragón de la Sabiduría en la cueva del Corazón sólo puede tener lugar con el transcurso del tiempo. Si en ese período estamos preocupados por los acontecimientos o demasiado fatigados,  nos identificamos con esos acontecimientos y con las cosas. “Sólo Kala (el tiempo) sobrevive a Yama (la muerte); Atma (el verdadero Ser) está hecho de Kala (tiempo)”. 

Para ser más capaces de ayudar y enseñar a otros, debemos tomar tiempo para estudiar, y permitir que el tiempo nos use para el proceso de asimilación. De ese modo yoga es obtenido con el Tiempo.

El conocimiento sobre el transcurrir del tiempo purifica el yo inferior de su escoria y da a luz a la compasión, con el apoyo de la cual otros pueden ser realmente ayudados. La compasión reemplaza el Conocimiento por la Sabiduría, y hace que todas las acciones sean de sacrificio, y toda la existencia dichosa. De este modo se logra el yoga con el espacio.

A través de un estudio de la Teosofía adquirimos Sabiduría,  y con la práctica de la Teosofía adquirimos Compasión; estas dos conducen al logro y la realización de la Dicha en la Vida interior.

Ser dichosos, ser compasivos y tener discernimiento - estos factores constituyen la eterna tríada de preparación para la vida de servicio Espiritual. En este intento, nos dice la Enseñanza, “Cuidado con la seguridad asentada; ella conduce a la pereza, o a la presunción.”

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El texto “Sobre la Autopreparación”  es una traducción del artículo “On Getting Ready”, que está disponible en www.FilosofiaEsoterica.comwww.TheosophyOnline.com  y  www.Esoteric-Philosophy.com.  Puede ser encontrado en el libro “Living the Life”, de  B. P. Wadia, Indian Institute of World Culture, Bangalore, India, 1981, 156 páginas, pp. 23-26. La traducción al español es de Juan Taréis.


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Sobre la diferencia entre verdad y falsedad en el movimiento esotérico, vea el libro “The Fire and Light of Theosophical Literature”, por Carlos Cardoso Aveline. Publicado in 2013 por The Aquarian Theosophist, el volumen tiene 255 páginas y puede ser obtenido a través de Amazon Books.



Vea nuestros textos en  Facebook. Síganos en Twitter .

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26 August 2014

FAITH IN GOD IS A SUPERSTITION

The Famous Prayag Letter,
Dictated to H. P. Blavatsky

A Mahatma of the Himalayas


Looking at a Himalayan landscape: a painting by Nicholas Roerich 



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A 2012 Editorial Note:

We reproduce below the part of
the famous Prayag Letter, which contains a
dictated message from H.P.B.’s own Master
regarding “belief in God and other superstitions”.
Such belief, the Master explains, prevents true contact
between many a theosophist and higher levels of
consciousness. The Letter is published under the number
134 at the TPH-Adyar Edition of the Mahatma Letters.
It is Letter CXXXIV  in the TUP edition (Pasadena),
and Letter 30 in the Chronological Edition (Philippines).

In the first paragraph, HPB says to Mr. Alfred Sinnett:  

“Received a whole heap of letters and answer
yours first. Saw at last M. and showed him your
last or rather Benemadhab’s on which you have
scratched a query. It is the latter Morya answers.
I wrote this under his dictation and now copy it.”

Then follow the words from the Mahatma.  
Students should observe the frankness and severity
which are the characteristics of a true spiritual teacher.
After transcribing his message, H.P.B. writes about
other and specific topics of no philosophical interest,
which we therefore abstain from reproducing here. The
message was transcribed by H.P.B. in one paragraph
only. In order to make it easier for students to have a
contemplative view of the text, we have divided it into
several smaller paragraphs. We add explanatory footnotes.

(Carlos Cardoso Aveline)

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Dehra Dun. Friday. 4 th.


Arrived only yesterday, last night late from Saharampur. The house very good but cold, damp and dreary. Received a whole heap of letters and answer yours first.

Saw at last M. and showed him your last or rather Benemadhab’s on which you have scratched a query. It is the latter Morya answers. I wrote this under his dictation and now copy it.

I wrote to Sinnett my opinion on the Allahabad theosophists. (Not through me though?) [1] Adetyarom B. wrote a foolish letter to Damodar and Benemadhab writes a foolish request to Mr. Sinnett. Because K.H. [2] chose to correspond with two men, who proved of the utmost importance and use to the Society they all - whether wise or stupid, clever or dull, possibly useful or utterly useless - lay their claims to correspond with us directly - too.

Tell him (you) [3] that this must be stopped. For ages we never corresponded with anyone, nor do we mean to. What has Benemadhab or any other of the many claimants done to have a right to such a claim? Nothing whatever. They join the Society, and though remaining as stubborn as ever in their old beliefs and superstitions, and having never given up caste or one single of their customs, they, in their selfish exclusiveness, expect to see and converse with us and have our help in all and everything.

I will be pleased if Mr. Sinnett says, to everyone of those who may address him with similar pretensions the following:

“The ‘Brothers’ desire me to inform one and all of you, natives [4], that unless a man is prepared to become a thorough theosophist i.e. to do as D. Mavalankar [5] did, - give up entirely caste, his old superstitions and show himself a true reformer (especially in the case of child marriage) he will remain simply a member of the Society with no hope whatever of ever hearing from us.

The Society, acting in this directly in accordance with our orders, forces no one to become a theosophist of the IId. Section [6]. It is left with himself and at his choice. It is useless for a member to argue ‘I am one of a pure life, I am a teetotaller and an abstainer from meat and vice. All my aspirations are for good etc.’ and he, at the same time, building by his acts and deeds an impassable barrier on the road between himself and us.

What have we, the disciples of the true Arhats, of esoteric Buddhism and of Sang-gyas to do with the Shasters and Orthodox Brahmanism?

There are 100 of thousands of Fakirs, Sannyasis and Saddhus leading the most pure lives, and yet being as they are, on the path of error, never having had an opportunity to meet, see or even hear of us.

Their forefathers have driven away the followers of the only true philosophy upon earth away from India [7] and now, it is not for the latter to come to them but to them to come to us if they want us. Which of them is ready to become a Buddhist, a Nastika [8] as they call us? None.

Those who have believed and followed us have had their reward. Mr. Sinnett and Hume [9] are exceptions. Their beliefs are no barrier to us for they have none. They may have had influences around them, bad magnetic emanations the result of drink, Society and promiscuous physical associations (resulting even from shaking hands with impure men) but all this is physical and material impediments which with a little effort we could counteract and even clear away without much detriment to ourselves.

Not so with the magnetism and invisible results proceeding from erroneous and sincere beliefs. Faith in the Gods and God, and other superstitions attracts millions of foreign influences, living entities and powerful agents around them, with which we would have to use more than ordinary exercise of power to drive them away. We do not choose to do so.

We do not find it either necessary or profitable to lose our time waging war to the unprogressed Planetaries who delight in personating gods and sometimes well known characters who have lived on earth.

There are Dhyan-Chohans and “Chohans of Darkness”, not what they term devils but imperfect “Intelligences” who have never been born on this or any other earth or sphere no more than the “Dhyan Chohans” have and who will never belong to the “builders of the Universe”, the pure Planetary Intelligences, who preside at every Manvantara while the Dark Chohans preside at the Pralayas.

Explain this to Mr. Sinnett (I CAN’T) [10] - tell him to read over what I said to them in the few things I have explained to Mr. Hume; and let him remember that as all in this universe is contrast (I cannot translate it better) so the light of the Dhyan Chohans and their pure intelligence is contrasted by the “Ma-Mo Chohans” - and their destructive intelligence.

These are the gods the Hindus and Christians and Mahomedans and all others of bigoted religions and sects worship; and so long as their influence is upon their devotees we would no more think of associating with or counteracting them in their work than we do the Red-Caps on earth whose evil results we try to palliate but whose work we have no right to meddle with so long as they do not cross our path. [11]

(You will not understand this, I suppose. But think well over it and you will. M. [12] means here, that they have no right or even power to go against the natural or that work which is prescribed to each class of beings or existing things by the law of nature. The Brothers, for instance could prolong life but they could not destroy death, not even for themselves. They can to a degree palliate evil and relieve suffering; they could not destroy evil. No more can the Dhyan Chohans impede the work of the Mamo Chohans, for their Law is darkness, ignorance, destruction etc., as that of the former is Light, knowledge and creation. The Dhyan Chohans answer to Buddh, Divine Wisdom and Life in blissful knowledge, and the Ma-mos are the personification in nature of Shiva, Jehovah and other invented monsters with Ignorance at their tail).


NOTES:

[1] The words “(Not through me though?)” were written by H. P. Blavatsky. (CCA)

[2] K.H. - These are the two first initials of the name used by one of the Masters of the Wisdom, in his contacts with lay chelas during the 19th century. (CCA)

[3] The word “(you)” was written by H.P.B. and refers to A.P. Sinnett. (CCA)

[4] Natives of India.   We must also say that at the opening of the present paragraph, the transcript  of the  Letter presents an opening of quotation mark which, however,  is not closed anywhere in the text. We keep the text uncorrected. The presence of this outward imperfection in the transcript of the Master’s words serves to illustrate the fact that the outer theosophical work is done by human beings and is subject to Karma. Working at the same time at quite different levels of consciousness - higher and lower - makes it more difficult to avoid mistakes while fulfilling editorial tasks.  (CCA)

[5] Damodar Mavalankar. (CCA)

[6] In the first years of the theosophical movement, the Theosophical Society was divided in three Sections.  Disciples and aspirants to discipleship who were seriously committed to the goal of helping mankind and expressing the esoteric wisdom in their own lives belonged to the second Section. (CCA)

[7] Driven away from India.  Buddhism was violently persecuted and expelled from India in ancient times. (CCA)

[8] “Nastika” - “Atheist”, in Sanskrit. (CCA)

[9] Allan O. Hume. (CCA)

[10] The words (I CAN’T) were written by H. P. B. (CCA)

[11] Here the direct transcript of the Master’s words ends. In the following paragraph in parenthesis, H.P.B. tries to explain the words of the Mahatma. (CCA)

[12] “M.” This is the first letter of the name used by H.P.B.’s Master in his contacts with the outside world during the 19th century. (CCA)

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On the role of the esoteric movement in the ethical awakening of mankind during the 21st century, see the book “The Fire and Light of Theosophical Literature”, by Carlos Cardoso Aveline.  


Published in 2013 by The Aquarian Theosophist, the volume has 255 pages and can be obtained through Amazon Books.

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The link to the e-group is - https://groups.yahoo.com/neo/groups/E-Theosophy/info. You can also write to   lutbr@terra.com.br and ask for information on E-Theosophy

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