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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, 
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.
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 
Clairvoyant Perception.

--- In, "christinaleestemaker" 
<christinaleestemaker@...> wrote:
> Please Pablo can you give any reference where HPB wrote this???
> Christina
> --- In, "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!
> >

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