Re: Theos-World Kundalini and Buddhi
Aug 02, 2007 06:05 AM
by Pablo Sender
HPB wrote about this question in her esoteric instructions, published
in the Collected Writings, Vol XII. You may read the Instruction N 3,
from the Section "IS THE PRACTICE OF CONCENTRATION BENEFICENT?"
onwards (pp. 603-622).
I'm sending some excerpts. She wrote:
The Tântras read esoterically are as full of wisdom as the noblest
occult works. Studied without a guide and applied to practice, they
may lead to the production of various phenomenal results, on the
moral and physiological planes. But let anyone accept their dead-
letter rules and practices, let him try with some selfish motive in
view to carry out the rites prescribed therein, and??he is lost.
Followed with pure heart and unselfish devotion merely for the sake
of the latter, either no results will follow, or such as can only
throw back the performer. Woe, then, to the selfish man who seeks to
develop occult powers only to attain earthly benefits or revenge, or
to satisfy his ambition; the separation of the Higher from the Lower
Principles and the severing of Buddhi-Manas from the Tântrist's
Personality will speedily follow, the terrible Karmic results of the
dabbler in Magic.
In the East, in India and China, soulless men and women are as
frequently met with as in the West, though vice is, in truth, far
less developed than it is here.
It is Black Magic and oblivion of their ancestral wisdom that leads
them thereunto. But of this I will speak later, now merely adding??
you have to be warned and know the danger.
Meanwhile, in view of what follows, the real occult division of the
Principles in their correspondences with the Tattvas and other minor
forces has to be well studied.
THE TATTVIC CORRELATIONS AND MEANING
In nature, then, we find seven Forces, or seven Centres of Force, and
everything seems to respond to that number, as for instance, the
septenary scale in music, or Sounds, and the septenary spectrum in
Colors. In The Secret Doctrine I have not exhausted its nomenclature
and proofs, yet enough is given to show every thinker that the facts
adduced are no coincidences, but very weighty testimony.
There are several reasons why five Tattvas only are given in the
Indian systems. One of these I have already mentioned; another is
that, owing to our having reached only the Fifth Race and being (so
far as Science is able to ascertain) endowed with only five senses,
the two remaining senses that are still latent in man can have their
existence proven only on phenomenal evidence, which to the
materialist is no evidence at all. The five physical senses are made
to correspond with the five lower Tattvas, the two yet undeveloped
senses in man, and the two forces, or Tattvas, forgotten by Brahmans
and still unrecognized by Science, being so subjective, and the
highest of them so sacred, that it can only be recognized by, and
through, the highest Occult Sciences. It is easy to see that these
two Tattvas and the two senses (the sixth and the seventh) correspond
to the two highest human Principles, Buddhi and the Auric Envelope,
impregnated with the light of Âtman. Unless we open in ourselves, by
occult training, the sixth and seventh senses, we can never
comprehend correctly their corresponding types.
(. . . )
Now, what I have to say here is addressed especially to those members
who are anxious to develop powers by "sitting for Yoga." You see,
from what has been already said, that in the development of Râja-
Yoga, no extant works made public are of the least good; they can at
best give inklings of Hatha-Yoga, something that may develop
mediumship at best, and in the worst case??consumption. If those who
practice "meditation," and try to learn the "Science of Breath," will
read attentively "Nature's Finer Forces," they will find that it is
by utilizing the five Tattvas only that this dangerous science is
acquired. For in the exoteric Yoga Philosophy, and the Hatha-Yoga
practice, Âkâúa Tattva is placed in the head (or physical brain) of
man; Tejas Tattva in the shoulders; Vâyu Tattva in the navel (the
seat of all the phallic gods, "creators" of the universe and man);
Âpas Tattva in the knees; and Prithivi Tattva in the feet. Hence the
two higher Tattvas and their correspondences are ignored and
excluded; and??as they are the chief factors in Râja-Yoga??no
spiritual or intellectual phenomena of highest nature can take place;
but, the psycho-physiological system being developed simply, the best
results obtainable are physical phenomena and no more. As the "Five
Breaths," or rather the five states of the human breath, correspond
in Hatha-Yoga to these terrestrial planes and colors, what spiritual
results can be obtained?
(. . . )
Hence [there is a] confusion of its [the tattvas'] colors and sounds
in the perception and clairaudience of the sensitive who trusts to
its [the astral ligth] records??be that sensitive a Hatha-Yogi or a
medium . . .
Such, then, is the occult science on which the modern ascetics and
Yogis of India base their soul development and powers. They are known
as the Ha?ha-Yogis. Now, the science of Ha?ha-Yoga rests upon
the "suppression of breath," or Prânâyâma, to which exercise our
Masters, are unanimously opposed. For what is Prânâyâma? Literally
translated, it means the "death of (vital) breath." Prâna, as said,
is not Jîva, the eternal fount of life immortal, nor is it connected
in any way with Pranava, as some think, for Pranava is a synonym of
AUM in a mystic sense. All that has ever been taught publicly and
clearly about it is to be found in "Nature's Finer Forces." If such
directions, however, are followed, they can only lead to black magic
and mediumship. Several impatient Chelas, whom we knew personally in
India, went in for the practice of Ha?ha-Yoga, notwithstanding our
warnings. Of these, two developed consumption, of which one died; the
others became almost idiotic; another committed suicide; and one
developed into a regular Tântrika, a black magician, but his career,
fortunately for himself, was cut short by death.
The science of the five breaths??the moist, the fiery, the airy,
etc., etc.??has a twofold significance and two applications. By the
Tântrikas it is accepted literally, as relating to the regulation of
the vital, lung breath, but by the ancient Râja-Yogis as referring to
the mental or "will" breath, which alone leads to the highest
clairvoyant powers, to the function of the Third Eye and the
acquisition of the true Râja-Yoga occult powers. The difference
between the two is enormous. The former, as shown, use the five lower
Tattvas; the latter begin by using the three higher alone??for mental
and will development??and the rest only when they have completely
mastered the three; hence, they use only one (Âkâsa Tattva) out of
the Tântric five. As well said in the above stated work, "Tattvas are
the modifications of Svara." Now, the Svara is the root of all sound,
the substratum of the Pythagorean music of the spheres, Svara being
that which is beyond spirit, in the modern acceptation of the word??
the spirit of the spirit, or as very properly translated,
the "current of the life wave," the emanation of the One Life. The
Great Breath spoken of in Volume I of The Secret Doctrine is ÂTMAN,
the etymology of which is "eternal motion." Now, while the ascetic-
chela of our school follows carefully, for his mental development,
the process of the evolution of the Universe, that is, proceeds from
universals to particulars, the Hatha-Yogi reverses the conditions and
begins by sitting for the suppression of his (vital) breath.
(. . . )
The Râja-Yogi does not descend on the planes of substance beyond
Sûkshma (subtle matter); while the Ha?ha-Yogi develops and uses his
powers only on the material plane. A good proof of this is found in
the fact that the Tântrika locates the three "Nâdis," (Sushumna, Idâ,
and Pingala) in the medulla oblongata, the central line of which he
calls Sushumna, and the right and left divisions, Pingala and Idâ??
and also the heart, to the divisions of which he applies the same
names. The Trans-Himâlayan school, of the ancient Indian Râja-Yogis,
with which the modern Yogis of India have little to do, locates
Sushumna, the chief seat of these three Nâdis, in the central tube of
the spinal cord, and Idâ and Pingala on its left and right sides.
Sushumna is the Brahmadanda. It is that tube (of the two along the
spinal cord) of the use of which physiology knows no more than it
does of the spleen and the pineal gland. Idâ and Pingala are simply
the sharp and flat of that Fa (of human nature), the keynote and the
middle key in the scale of the septenary harmony of the principles??
which, when struck in a proper way, awakens the sentries on both
sides, the spiritual Manas and the physical Kâma, and subdues the
lower through the higher. But this effect has to be produced by
exercise of will-power, not through the scientific or trained
suppression of the breath. Take a transverse section of the spinal
cord, and you will find that the shaded parts show sections across
the tube, the one side of which tube transmits the volitional orders,
and the other a life current of Jîva??not of Prâna, sent down to
animate the lower extremities of man??during what is called Samâdhi
and like states.
He who has studied both systems, the Ha?ha and Râja-Yoga, finds an
enormous difference between the two: one is purely psycho-
physiological, the other purely psycho-spiritual. The Tântrists do
not seem to go higher than the six visible and known plexuses, with
each of which they connect the Tattvas; and the great stress they lay
on the chief of these, the Mûladhâra Chakra (the sacral plexus),
shows the material and selfish bent of their efforts towards the
acquisition of powers. Their five Breaths and five Tattvas are
chiefly concerned with the prostatic, epigastric, cardiac, and
laryngeal plexuses. Almost ignoring the Agneya, they are positively
ignorant of the synthesizing pharyngeal plexus. But with the
followers of the old school it is different. We begin with the
mastery of that organ which is situated at the base of the brain, in
the pharynx, and called by Western anatomists the Pituitary Body. In
the series of the objective cranial organs, corresponding to the
subjective Tattvic principles, it stands to the "Third Eye" (Pineal
Gland) as Manas stands to Buddhi; the arousing and awakening of the
Third Eye must be performed by that vascular organ, that
insignificant little body, of which, once again, physiology knows
nothing at all. The one is the Energizer of WILL, the other that of
--- In email@example.com, "christinaleestemaker"
> Please Pablo can you give any reference where HPB wrote this???
> --- In firstname.lastname@example.org, "Henry B. Ellak**"
> <henrybellak@> wrote:
> > HI Pablo, I edited your below post to highlight what I
> > learned from you. What you said agrees with me.
> > Thank You,
> > By the way, who is your Raja Yoga Teacher? I assume you
> > have one.
> > Raja Yoga is the path of the mind, isn't it.
> > Henry B.Ellak
> > --- Pablo Sender wrote:
> > > There are seven universal forces or shaktis, of which
> > > kundalini
> > > is one of them.
> > In hatha yogic and tantric
> > > literature
> > > they say the awakening of kundalini is the highest goal.
> > > But it is
> > > not the belief in Occultism or Raja Yoga.
> > > According to HPB there are seven tattvas related to seven
> > > kinds of
> > > forces and centres in the body. She says that the hatha
> > > yogi works on
> > > the four lower, trying to go up to the higher, while the
> > > Raja Yogi
> > > does the opposite: first work on the higher and then goes
> > > to the
> > > lower. As I understand it, HPB said that you cannot
> > > really go from
> > > the lower energies to the highest, because the means to
> > > awaken the
> > > lower will damage the pineal gland, the organ of
> > > spiritual
> > > perception, and could even severe the connection between
> > > higher self
> > > and the personality, for that incarnation.
> > > But beyond all that, there is a question of common sense,
> > > to me:
> > > evolution of soul is meant for its spiritual awakening,
> > > which
> > > involves a growing wisdom, a sense of non-separateness, a
> > > widening
> > > and deepening of perception and discrimination between
> > > the real and
> > > the unreal, and so on.
> > Then, what has sexual or breathing
> > > exercises
> > > to do with the spiritual awakening?
> > Why didn't the Buddha, the Christ, Shankaracharya,
> > > etc.,
> > > teach those relatively easy techniques, instead of
> > wasting
> > > their time
> > > teaching all that stuff of morality and meditation?
> > > It is said that once the Raja Yogi has reached certain
> > > spiritual
> > > development, he will awakened kundalini through
> > > meditation
> > > I hope it may help.
> > >
> > Shape Yahoo! in your own image. Join our Network Research Panel
> today! http://surveylink.yahoo.com/gmrs/yahoo_panel_invite.asp?a=7
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