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Author: Helena Petrovna Blavatsky Publisher: Philaletheians UK ISBN: Category : Religion Languages : en Pages : 24
Book Description
Wheat is not a product of the Earth for it has never been found in the wild state. It was the first-born Lords of Wisdom, Regents over the seasons and cosmic cycles, who revealed to nascent mankind the arts of agriculture. Fruits and grain, unknown to Earth, were brought by divine men and women from other worlds, for the benefit of those they ruled. The humble wheat is pivotal to man’s Inner Principles and the Laws that govern the World of Being. Isis, the Virgin-Mother of Horus, was the first to reveal to mortals the mysteries of wheat and corn. And her priests placed the sacred wheat on the breast of their ven-erable defunct. The Wheat Fields of Egypt are the Elysian Fields of Greece and the Homeric Tartarus. Extra-terrestrial wheat is the link between the occult philosophy of the old Egyp-tians, and that now taught by the cis-Himalayan Adepts. Aaru is the subjective state of post-mortem existence, where the defunct’s soul receives wheat and corn, growing therein seven cubits high. What is meant by the three cubits of the ear and the four cubits of the stalk of the wheat that grows in the Fields of Aaru? The ear of three cubits is the immortal upper triad of man and aroma of Manas (Higher Ego), represented by the triangle. The four cubits is the mortal lower tetrad (stalk or straw), represented by the square. In Egyptian philosophy the Eyes of the Lord are interchangeable: the Sun is the eye of Osiris by day; and the Moon, the eye of Osiris by night. The Wheat Fields of Aaru are an allusion to Devachan. The wheat sown and reaped by the defunct during his life is his Karma.
Author: Helena Petrovna Blavatsky Publisher: Philaletheians UK ISBN: Category : Religion Languages : en Pages : 24
Book Description
Wheat is not a product of the Earth for it has never been found in the wild state. It was the first-born Lords of Wisdom, Regents over the seasons and cosmic cycles, who revealed to nascent mankind the arts of agriculture. Fruits and grain, unknown to Earth, were brought by divine men and women from other worlds, for the benefit of those they ruled. The humble wheat is pivotal to man’s Inner Principles and the Laws that govern the World of Being. Isis, the Virgin-Mother of Horus, was the first to reveal to mortals the mysteries of wheat and corn. And her priests placed the sacred wheat on the breast of their ven-erable defunct. The Wheat Fields of Egypt are the Elysian Fields of Greece and the Homeric Tartarus. Extra-terrestrial wheat is the link between the occult philosophy of the old Egyp-tians, and that now taught by the cis-Himalayan Adepts. Aaru is the subjective state of post-mortem existence, where the defunct’s soul receives wheat and corn, growing therein seven cubits high. What is meant by the three cubits of the ear and the four cubits of the stalk of the wheat that grows in the Fields of Aaru? The ear of three cubits is the immortal upper triad of man and aroma of Manas (Higher Ego), represented by the triangle. The four cubits is the mortal lower tetrad (stalk or straw), represented by the square. In Egyptian philosophy the Eyes of the Lord are interchangeable: the Sun is the eye of Osiris by day; and the Moon, the eye of Osiris by night. The Wheat Fields of Aaru are an allusion to Devachan. The wheat sown and reaped by the defunct during his life is his Karma.
Author: Helena Petrovna Blavatsky Publisher: Philaletheians UK ISBN: Category : Religion Languages : en Pages : 25
Book Description
Anger is one of three self-destructing states of mind; the other two are worldly love and delusion. Bhagavan Das posits Anger in the mid-point of the not-Self continuum: Hate towards Equals gives rise to Anger; towards Superiors, to Fear; towards Inferiors, to Scorn. Anger is the passion of fools; it becometh not a wise man. Socrates defines Anger as raging and seething of the soul. Aristotle, as boiling of the blood around the heart. Plato suggests that though pain, fear, anger, and other feelings are given to men by necessity, “if they conquered these they would live righteously, and if they were conquered by them, unrighteously.” In order to help men, the Gods protected the heart by surrounding it with the soft and cool thicket of lungs to chill out the heat of anger. “Dig not fire with a sword but by governing the tongue and being quiet, friendship is produced from strife, the fire of anger being extinguished, and you yourself will not appear to be destitute of intellect,” advises Pythagoras. If Love is the fever of the species, Anger is the self-consuming fire. Indeed it is life atoms that a man in a blind passion throws off, unconsciously, and he does it quite as effectively as a mesmeriser who transfers them from himself to any object consciously and under the guidance of his will. Anger is an insurmountable obstacle between reality and illusion. That is why abstinence from Anger is one of Duty’s ten virtues. “Act then, all ye who fail and suffer, act like him; and from the stronghold of your Soul, chase all your foes away — ambition, anger, hatred, e’en to the shadow of desire — when even you have failed” says the Voice of the Silence. To take the Kingdom of God by violence is Kabbalistic parlance for reaching Nirvana by artificially-induced conditions. To Dare, to Will, to Achieve, and to keep Silent, is the motto of the true Occultist. “The science of the gods is mastered by violence; it must be conquered, and does not give itself.” One key is the sacrifice of Prometheus who, by allowing men to proceed consciously on the path of spiritual evolution, transformed the most perfect of animals on earth into a potential god, making him free to “take the kingdom of heaven by violence.” We cannot attain Adeptship and Nirvana, Bliss and the “Kingdom of Heaven,” unless we link ourselves indissolubly with our Rex Lucis, the Lord of Splendour and of Light, our immortal God within us.
Author: Plutarch Publisher: Philaletheians UK ISBN: Category : Religion Languages : en Pages : 15
Book Description
A satire on the boasted wisdom, fortitude, magnanimity, and temperance of man, in the form of a dialogue between Ulysses in the island of Circe, and Gryllus, whom she had changed into a swine, and who now prefers his swinish condition to a return to the human form; Ulysses asks Circe for permission to restore his companions to the human shape. Circe will grant the request if the men themselves desire it. Gryllus, one of them, is brought forward to answer in behalf of the entire company. He refuses, and gives his reasons. He says that by making him and his companions beasts, Circe has done them a great favour. Beasts have more fortitude than men; they fight in fair, open combat, without trick or artifice; they are no cowards, they never cry for mercy. Beasts are courageous and daring, even the females; while the courage of men is artificial, and women are timid. Beasts are more temperate and chaste then man; they indulge their appetites only in a natural way, and at the proper season. Beasts do not value silver or gold. They have no adventitious desire. Their senses are more accurate. Beasts are satisfied with one kind of food, and this procured without difficulty; they have nature for their teacher, and could teach men many useful lessons. Men are incontinent: they indulge unnatural and excessive appetites; and are never satisfied.
Author: Helena Petrovna Blavatsky Publisher: Philaletheians UK ISBN: Category : Religion Languages : en Pages : 8
Book Description
On the true individuality or the spiritual monad, a thread around which the efflorescence of a long series of transient personalities are strung together like pearls.
Author: Olympiodorus the Younger, Thomas Taylor, Helena Petrovna Blavatsky Publisher: Philaletheians UK ISBN: Category : Religion Languages : en Pages : 23
Book Description
"When the truly worthy man is placed in difficult circumstances, yet not of such a magnitude as to prevent him from energizing intellectually, in this case it is not lawful for him to commit suicide; for the affliction is from Divinity, and is analogous to the castigation of a son by his father. For, according to the Platonic philosophy, everything afflictive in life either exercises, or corrects, or punishes. And the most worthy men sometimes require for the health of their souls, severe endurance, in the same manner as the most athletic require great exercise for the health of their bodies." — Thomas Taylor
Author: Plato, Plotinus, Meister Eckhart Publisher: Philaletheians UK ISBN: Category : Religion Languages : en Pages : 14
Book Description
The head is the most divine part of the body and ruler of all other parts. The gods endowed the front of the head with organs informing the forethought of the soul. First they constructed light-bearing eyes so that the pure fire within us, which is akin to that of day, flows through the eyes in a smooth and dense stream — from within without. In daylight, a fire-stream issuing from the eye meets a fire-stream coming from the object of vision, i.e., it flows out like unto like and, coalescing therewith, it forms one kindred substance along the path of the eyes’ vision. And this substance, having all become similar in its properties because of its similar nature, distributes the motions of every object it touches, or is touched, throughout the body and informs the soul thus bringing about that sensation which we now term “seeing.” The soul when looking outwardly see the shadows and images of other souls. But when she looks inwardly, she evolves her own essence and the reasons which she contains. At first, she sees herself. When she penetrates deeper into the knowledge of herself, she finds within herself both intellect, and the orders of beings. When she proceeds even deeper, she perceives with eyes closed the celestial hierarchies and the essential unity of being. Love is its own act and harvests the spectacle of celestial beauty. Love is the eye of the desirer. By its power, the lover can see the beloved. Sight sees out of time, in an instant. The other senses function in time. My eye and God’s eye is one eye, one sight, one knowledge, one love. If the soul shall see with the right eye into eternity, then the left eye must be as though it were dead. Brahma moves about, becoming manifold within the heart, where the arteries meet, like the spokes fastened in the nave of a chariot wheel. Iris is the chariot wheel. The aperture of the eye is the axle hole.
Author: Helena Petrovna Blavatsky, Edward Bulwer-Lytton, George R.S. Mead, Thomas Taylor Publisher: Philaletheians UK ISBN: Category : Religion Languages : en Pages : 33
Book Description
Augoeides is Divine Spirit, our seventh and highest principle. Augoeides alone can redeem the soul. It is the personal god of every man. Augoeides is Atman, the Self, the mighty Lord and Protector, who shows Its full power to those who can hear the “still small voice.” It is the Inner Man released from its gross counterpart, bathing in the Light of His Essence, and reflecting the Spirit of Truth. Augoeides is our Luminous Self or Immortal Spirit. It alone can defend, champion, and vindicate Truth. And It will, if we follow Its behests, instead of demeaning It by our lower propensities. Augoeides is the Soul of the Spiritual Man lit by its own Light. The man who has conquered matter sufficiently to be illumined by his Augoeides, feels the Spirit of Truth intuitionally and cannot err in his judgment, for he is Illuminated. Then the brilliant Augoeides, the Divine Self, will vibrate in conscious harmony with both poles of the human Entity — the man of matter purified, and the ever pure Spiritual Soul. And the illuminated man, still living but no more longing, will stand in the presence of the Master Self, the Christos of the mystic Gnostic, blended, merged into with his Augoeides for ever. Augoeides is the Nous of the Greeks redeemed from the flesh, luciform and pure. When a soul begins understanding the works of the Father, it plucks the empyrean fruits of sentient life and flies from the shameless wing of Fate towards the true Light where it becomes luciform, ethereal, and pure. After a long rest in the Elysian fields the soul abandons her luciform abode and renews her earthly bonds by descending to objective existence. Augoeides sheds more or less Its radiance on the Inner Man — the Astral Soul. But It never flows forth into the living man, it just overshadows him. Upon Its last birth, the Monad, radiating with all the glory of its immortal Parent loses all recollection of the past, and returns to objective consciousness when the instinct of childhood gives way to reason and intelligence. Upon death of the personality, the Monad exultingly rejoins the radiant Augoeides and the two merge into one (with a glory proportioned to the spiritual purity of the past earth-life), the Adam who has completed the circle of necessity and is now freed from the last vestige of his physical encasement. Upon death of the soul the individual ceases to exist altogether, for his glorious Augoeides has left him. Adepts can project their Augoeides to any place of their choosing while their physical body is left entranced. The seventh and highest aspect of the “Luminous Egg,” or the individual magnetic aura in which every man is enveloped when it assumes the form of its body, it becomes the “Radiant” and Luminous Augoeides. It is this form which at times becomes the Illusionary Body (Mayavi-Rupa). Adepts rarely invoke their Augoeides, except for the instruction of some neophytes, and to obtain knowledge of the most solemn importance. With G.R.S. Mead’s essay on the Augoeides, and Bulwer-Lytton’s vision of his own Augoeides.
Author: Helena Petrovna Blavatsky Publisher: Philaletheians UK ISBN: Category : Religion Languages : en Pages : 10
Book Description
Funerals have originated among the theocratically governed nations. They are an afterthought of the priest, an outgrowth of theological and clerical ambition, seeking to impress upon the laity a superstition, a well-paying awe and dread of a punishment of which the priest himself knows nothing beyond mere speculative and often illogical hypotheses. Very few among the so-called savage races were encumbered by funeral rites, unlike the extravagant expenditure lavished by Hindus and Parsis, as well as by Roman Catholics and Greeks, upon obsequial ceremonies.
Author: Helena Petrovna Blavatsky
Author: Helena Petrovna Blavatsky
Author: Helena Petrovna Blavatsky
Author: Plutarch
Author: Helena Petrovna Blavatsky
Author: William Quan Judge
Author: Olympiodorus the Younger, Thomas Taylor, Helena Petrovna Blavatsky
Author: Plato, Plotinus, Meister Eckhart
Author: Helena Petrovna Blavatsky, Edward Bulwer-Lytton, George R.S. Mead, Thomas Taylor
Author: Helena Petrovna Blavatsky
Author: William Quan Judge