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Re: Theos-World Kundalini and Buddhi

Aug 02, 2007 06:52 AM
by christinaleestemaker

So nothng about any damage to the pineal gland

than only HPB shows the danger in Haha yoga

-- In, "Pablo Sender" <pasender@...> wrote:
> 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.
> > > > 
> > > 
> > > 
> > > 
> > > 
> > >      
> > 
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