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Re: Theos-World Dugpas & Shammars - Commentary by Master KH

Dec 09, 2008 05:20 PM
by Cass Silva

Checked it out - ramblings
The Magi of Chaldea believed and taught that the celestial or divine soul would participate in the bliss of eternal light, while the animal or sensuous soulwould, if good, rapidly dissolve, and if wicked, go on wandering about in the Earth's sphere. In this case, "it (the soul) assumes at times the forms of various human phantoms and even those of animals." The same was said of the Eidolon of the Greeks, and of their Nepesh by the Rabbins. (See Sciences Occultes, Count de Resie. V. 11.) All the Illuminati of the middle ages tell us of our astral Soul, the reflection of the dead or his spectre. At Nataldeath (birth) the pure spirit remains attached to the intermediate and luminous body but as soon as its lower form (the physical body) is dead, the former ascends heavenward, and the latter descends into the nether worlds, or the Kamaloka. 
Homer shows us the body of Patroclus--the true image of the terrestrial body lying killed by Hector--rising in its spiritual form, and Lucretius shows old Ennius representing Homer himself, shedding bitter tears, amidst the shadows and the human simulachres on the shores of Acherusia "where live neither our bodies nor our souls," but only our images. 
". . . Esse Acherusia templa,
. . . Quo neque permanent animÃ, neque corpora nostra,
Sed quÃdam simulacra. . . ." 
Virgil called it imago "image" and in the Odyssey (I. XI) the author refers to it as the type, the model, and at the same time the copy of the body; since Telemachus will not recognize Ulysses and seeks to drive him off by saying--"No thou art not my father; thou art a demon,--trying to seduce me!" (Odys. 1. XVI.v. 194.)"Latins do not lack significant proper names to designate the varieties of their demons; and thus they called them in turn, lares, lemures, genii and manes."Cicero, in translating Plato's TimÃus, translates the word daimones by lares; and Festus the grammarian, explains that the inferior or lower gods were the souls of men, making a difference between the two as Homer did, and between anima bruta and anima divina (animal and divine souls). Plutarch (in Proble. Rom.) makes the lares preside and inhabit the (haunted) houses, and calls them cruel, exacting, inquisitive, etc., etc. Festus thinks that there are good and bad ones among the
 lares. For he calls them at one time prÅstites as they gave occasionally and watched over things carefully (direct apports), and at another--hostileos.12"However it may be," says in his queer old French, Leloyer, "they are no better than our devils, who, if they do appear helping sometimes men, and presenting them with property, it is only to hurt them the better and the more later on. Lemures are also devils and larvà for they appear at night in various human and animal forms, but still more frequently with features that THEYborrow from dead men." (Livre des Spectres. V. 1V, p. 15 and 16.) 
After this little honour rendered to his Christian preconceptions, that see Satan everywhere, Leloyer speaks like an Occultist, and a very erudite one too. 
"It is quite certain that the genii and none other had mission to watch over every newly born man, and that they were called genii, as says Censorius, because they had in their charge our race, and not only they presided over every mortal being but over whole generations and tribes, being the genii of the people." 
The idea of guardian angels of men, races, localities, cities, and nations, was taken by the Roman Catholics from the pre-christian occultists and pagans. Symmachus (Epistol, 1. X) writes: "As souls are given to those who are born, so genii are distributed to the nations. Every city had its protecting genius, to whom the people sacrificed." There is more than one inscription found that reads: Genio civitates--"tothe genius of the city." 
Only the ancient profane, never seemed sure any more than the modern whether an apparition was the eidolon of a relative or the genius of the locality. Enneus while celebrating the anniversary of the name of his father Anchises, seeing a serpent crawling on his tomb knew not whether that was the genius of his father or the genius of the place (Virgil). "The manes"13were numbered and divided between good and bad; those that were sinister, and that Virgil calls numina larva, were appeased by sacrifices that they should commit no mischief, such as sending bad dreams to those who despised them, etc. 
Tibullus shows by his line: 
Ne tibi neglecti mittant insomnia manes. (Eleg., I, II.) 
"Pagans thought that the lower Souls were transformed after death into diabolical aerial spirits." (Leloyer, p. 22.) 
The term Eteroprosopos when divided into its several compound words will yield a whole sentence, "an other than I under the features of my person." 
It is to this terrestrial principle, the eidolon, the larva, the bhoot--call it by whatever name--that reincarnation was refused in Isis.14 
The doctrines of Theosophy are simply the faithful echoes of Antiquity. Man is a Unity only at his origin and at his end. All the Spirits, all the Souls, gods and demons emanate from and have for their root-principle the SOUL OF THE UNIVERSE--says Porphyry (De Sacrifice). Not a philosopher of any notoriety who did not believe (1) in reincarnation (metempsychosis), (2) in the plurality of principles in man, or that man had two Souls of separate and quite different natures; one perishable, the Astral Soul, the other incorruptible and immortal; and (3) that the former was not the man whom it represented--"neither his spirit nor his body, but his reflection at best." This was taught by Brahmins, Buddhists, Hebrews, Greeks, Egyptians and Chaldeans; by the post-diluvian heirs of the prediluvian Wisdom, by Pythagoras and Socrates, Clemens Alexandrinus, Synesius, and Origen, the oldest Greek poets as much as the Gnostics, whom Gibbon shows as the most refined,
 learned and enlightened men of all ages (See "Decline and Fall," etc.). But the rabble was the same in every age: superstitious self-opinionated, materializing every most spiritual and noble idealistic conception and dragging it down to its own low level, and--ever adverse to philosophy. 
But all this does not interfere with that fact, that our "fifth Race" man, analyzed esoterically as a septenary creature, was ever exoterically recognized as mundane, sub-mundane, terrestrial and supra mundane, Ovid graphically describing him as-- 
Bis duo sunt hominis;
manes, caro, spiritus, umbra 
ÂÂÂÂÂQuatuor ista loca bis duo suscipiunt. 
ÂÂÂÂÂTerra tegit carnem, tumulum circumvolat umbra, 
ÂÂÂÂÂOrcus habet manes, spiritus estra petit.
Ostende, Oct., 1886. 
Path, November, 1886

From: Martin <>
Sent: Wednesday, 10 December, 2008 10:43:34 AM
Subject: Re: Theos-World Dugpas & Shammars - Commentary by Master KH

Check this thread on godlikeproductions by the admin/sysop:

http://www.godlikep roductions. com/forum1/ message680278/ pg1

--- On Wed, 12/10/08, Cass Silva <silva_cass@yahoo. com> wrote:
From: Cass Silva <silva_cass@yahoo. com>
Subject: Re: Theos-World Dugpas & Shammars - Commentary by Master KH
To: theos-talk@yahoogro
Date: Wednesday, December 10, 2008, 12:31 AM

What are you suggesting MKR - an exorcism?


____________ _________ _________ __

From: MKR <mkr777@gmail. com>

To: theos-talk@yahoogro; theos-l@yahoogroups .com

Sent: Tuesday, 9 December, 2008 3:34:59 PM

Subject: Theos-World Dugpas & Shammars - Commentary by Master KH

As anyone who has been following the events surrounding the TS since last

December, can easily see why there is a serious crisis facing the future of

TS and Theosophy. This crisis is perhaps the most serious in our life times

and is not unlike the Coloumb crisis. Whenever there is a crisis, we all can

see the hidden hand of the Dugpas and Shammars. They have been bent on the

destruction of TS from the early days of TS. Some time ago, I posted a short

message listing some factors to keep in mind to avoid our becoming their

agents unknown to ourselves because their agents would be deluded to believe

they are doing good to the TS and theosophy.

I am quoting below some of the Commentaries by Master KH on the subject of

Dugpas and Shammars.

"It is impossible to worship both sides, - the male and female of nature, -

at once; one or the other must predominate. Only by following the absolute,

sexless Unity, can the white path be trodden. Hence the necessity for

chastity. The occult and the physical must never be mixed up. It is

absolutely necessary to concentrate on one or the other. The tendency

naturally is to Black Magic, and that is why several years of training are

necessary to cut away every sort of prejudice before power can be entrusted

to you. Before you can become an occultist you have to give up every

prejudice, every liking, every feeling of preference for one thing or

another. The adept must entirely separate himself from his personality. He

must say, I am a power! It is easy to fall into Black Magic. A black

magician prepares to do mischief without giving a thought to whether it will

harm others. He is essentially selfish, for he works for a thing he

personally loves. Apparent unselfishness may be really selfishness. A deed

of kindness done with partiality may become evil, viz., by stirring up

animosity in the minds of others. It is necessary when acting to lose all

sense of identity and become an abstract power. There is good and evil in

every point in the universe, and if one works however indirectly for one's

own partiality, one becomes to that extent a black magician. The opposite of

Justice is partiality. When a man uses the powers of Nature

indiscriminatingly, with partiality, and with no regard to justice, it is

Black Magic. But to help a sick person is not Black Magic, but no personal

preference must guide you. Like a blackleg, a black magician acts on certain

knowledge. Magic is power over the forces of nature, viz., the Salvation

Army by hypnotizing people and making them psychically drunk with

excitement, is Black Magic. Bismarck and Beaconsfield are types of black


On the astral and psychic planes the Masters are always stronger than the

Dugpas, because there, good is stronger than evil. But on our material

plane, evil is stronger than good, and the Adepts having to exercise cunning

if acting on this plane, (which is contrary to their natures) encounter

great difficulty and can only palliate evil effects. In powers not good

there is an absence of good, but not presence of evil, and the higher you

go, the more does evil become the absence of good. The first exercise of

Dugpaship is to psychologize people. Every man has a potential Dugpa in him.

When the 6th Race reaches its close, there will be no more Dugpas. A Dugpa

may become converted during life, at the expense of terrible suffering and

trials. Dugpas are usually destroyed by Kundalini, the astral fire. They

consume themselves. The Dugpa is forced to his own destruction. He becomes

fascinated, runs into the evil current and so destroys himself. The beasts

of Dugpas have nothing but the animal in them, and even when they awaken the

highest spirituality in them, it is the spirituality of the beast where

there is nothing but vile, selfish instinct. On earth there is no evil power

higher than the Dugpas. They cannot when seen psychically conceal the

presence of red about them. It is always visible in their aura. The color is

deep crimson red. The sign of the presence of a Dugpa is a cold, clammy,

empty, snaky feeling. Do not mistake the above for another feeling, viz.,

when chelas materialize they create a vacuum around them, which feels to us

like a change of atmosphere, like being suddenly removed to a high plateau

in Thibet. (The one a dry cold like high atmosphere, the other clammy)."



For keeping current on TS matters, go to:

<http://teozofija. info/Teozofsko_ gibanje/Healing_ Time.htm><http://teozofija. info/Teozofsko_ gibanje/Healing_ Time.htm>

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