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Re: Theos-World Blavatsky - Senzar - Avesta - Heart Sutra - Scham-bha-la (Balkh!?)

Nov 04, 2009 10:01 AM
by Morten Nymann Olesen

Dear Duane

My views are:

Alice A. Bailey's Pratyeka Buddhas in Initiation Human and Solar pp.38-9 - are problably selfish entities, which have not sacrificed themselves, and thereby walked the Boddhisatva Path of cycles down into the physical in this Manvantara.

Alice A. Bailey also said:
""Buddhas of Activity." The 'Pratyeka Buddhas.' This is a degree which belongs exclusively to the Yogacharya School, yet it is only one of high intellectual development with no true spirituality... It is one of the three paths to Nirvana, and the lowest, in which a yogi - "without teacher and without saving others" - by the mere force of will and technical observances, attains to a kind of nominal Buddhahood individually." - Theosophical Glossary." (A Treatise on Cosmic Fire; p. 77)

That is enough for me. 
Attaining to a kind Buddhahood by the mere force of will without a heart is tending to Dugpaship, or perhaps rather a wellmeaning Selfish Striving after Knowledge through the mere use of the Will, as far as I have learned the term. And this kind of Buddhahood is as Blavatsky says "far below a true âBuddha of Compassionâ."

- - -

My memory falls on R. Steiners words from 1911 on the Will-aspect without a Heart. He talked about the Jesuitis - perhaps more precisely named the false Christians:
"The movement which interests us in connection with our spiritual-scientific point of view, and which we may call an extraordinarily dangerous error in a certain sense, is the movement known in the external world as Jesuitism. In Jesuitism we encounter a dangerous exaggeration of the Jesus-Principle. In the other movement, which for centuries has existed in Europe as Rosicrucianism, we have an inward Christ-movement which above all seeks carefully for the ways of truth." 

"In reaction against many other spiritual streams in Europe, the opposite way was taken by those who are usually called Jesuits. The radical, fundamental difference between what we justifiably call the Christian way of the Spirit and the Jesuit way of the Spirit, which gives a one-sided exaggeration to the Jesus-Principle, is that the intention of the Jesuit way is to work directly, at all times, upon the Will. The difference is clearly shown in the method by which the pupil of Jesuitism is educated. Jesuitism is not to be taken lightly, or merely exoterically, but also esoterically, for it is rooted in esotericism. It is not, however, rooted in the spiritual life that is poured out through the symbol of Pentecost, but it seeks to root itself directly in the Jesus-element of the Son, which means in the Will; and thereby it exaggerates the Jesus-element of the Will." 
"This will be seen when we now enquire into the esoteric part of Jesuitism, its various spiritual exercises. How were these exercises arranged? The essential point is that every single pupil of Jesuitism goes through exercises which lead into the occult life, but into the Will, and within the field of occultism they hold the Will in severe discipline; they âbreak it inâ, one might say. And the significant fact is that this discipline of the Will does not arise merely from the surface of life, but from something deeper, because the pupil has been led into the occult, in the way just indicated." 

"These ideas, gathered up into a single resolution of the Will, can certainly give the Will immense strength. But we must ask: what is it in the soul-life that has been directly attacked? The element that ought to be regarded as intrinsically holy, the element that ought not to be touched â the Will-element. In so far as this Jesuit training lays hold of the Will-element, while the Jesus-idea seizes the Will-element completely, in so far is the concept of the dominion of Jesus exaggerated in the most dangerous way â dangerous because through it the Will becomes so strong that it can work directly upon the Will of another. For where the Will becomes so strong through Imaginations, which means by occult methods, it acquires the capacity for working directly upon the Will of another, and hence also along all the other occult paths to which such a Will can have recourse."

- - -


H. P. Blavatsky said:
"With the advent of Theosophy, the Messiah-craze surely has had its day, and sees its doom." (Lucifer, july 1890)

H. P. Blavatsky said:
"true Theosophists will never accept ...a Christ made
( H.P. Blavatsky's COLLECTED WRITINGS, Volume VIII)

H. P. Blavatsky said:
"Realizing, as they do, the boundlessness of the absolute truth, Theosophists repudiate all claim to infallibility. The most cherished preconceptions, the most "pious hope," the strongest "master passion," they sweep aside like dust from their path, when their error is pointed out. Their highest hope is to approximate to the truth. "

Idries Shah said:
"People are always looking for leaders; that does not mean that
this is the time for a leader. The problems that a leader would be
able to resolve have not been identified. Nor does the clamor mean
that those who cry out are suitable followers. Most of the people who
demand a leader seem to have some baby's idea of what a leader
should do. The idea that a leader will walk in and we will all
recognize him and follow him and everybody will be happy strikes me
as a strangely immature atavism. Most of these people, I believe,
want not a leader but excitement. I doubt that those who cry the
loudest would obey a leader if there was one. Talk is cheap"
(Maybe the leaders at various theosophical groups would consider the above section.)

As I see it:
That is why the J. Krishnamurti (Messiah - World Teacher) scheme with its solitude Pratyeka-like Pathless Path never will be real theosophical teaching. This I say while, some person even today, seek to spread the undocumented assertion, that H. P. blavatsky spoke about such an infallible Messiah teachers arrival.

M. Sufilight

  ----- Original Message ----- 
  From: Duane Carpenter 
  Sent: Tuesday, November 03, 2009 7:31 PM
  Subject: Re: Theos-World Blavatsky - Senzar - Avesta - Heart Sutra - Scham-bha-la (Balkh!?)

    Great comments Morten and John.
  Very interesting discussion and well beyond the usual that we find here on Theos-talk.
  If you read "Letters on Occult Meditation by AAB much can be found on color and sound.
  A few additional quotes by Alice Bailey may help through some light on the Pratyeka Buddhas which is a very deep subject.

  "As has already been stated, at the head of affairs, controlling each unit and directing all evolution, stands the KING, the Lord of the World, Sanat Kumara, the Youth of Endless Summers, and the Fountainhead of the Will, (showing forth as Love) of the Planetary Logos.  Co-operating with Him as His advisers are three Personalities called the Pratyeka Buddhas, or the Buddhas of Activity.  These four are the embodiment of active intelligent loving will.  They are the full flowering of the intelligence, having achieved in an earlier solar system that which man is now striving to perfect.  In earlier cycles in this system They began to demonstrate intelligent love, and from the standpoint of the average human being They are perfect love and perfect intelligence, though from the standpoint of that Existence Who embraces even our planetary scheme in His body of manifestation, that love aspect is as yet but in process of developing, and the will is only
  embryonic.  Another solar system will see the will aspect come to fruition, as love will mature in this" (Initiation Human and Solar pp.38-9)

  "The mystery of electricity has three keys, each of which is held in the hands of one of the Buddhas of Activity.  Theirs is the prerogative to control the electrical forces of the physical plane, and Theirs the right to direct the three major streams of this type of force in connection with our present globe.  These three streams are concerned with atomic substance, out of which all forms are constructed.  In connection with our chain there are three mysterious Entities (of whom our three Pratyeka Buddhas are but the Earth reflections) Who perform a similar function in connection with the electrical forces of the chain.  In the scheme, the planetary Logos has also three co-operating Existences Who are the summation of His third Aspect, and who perform therefore work similar to that performed by the three aspects of Brahma in the solar system.  The mystery of this threefold type of electricity is largely connected with the lesser Builders, with the
  elemental essence in one particular aspect,âits lowest and most profound for men to apprehend as it concerns the secret of that which "substands" or "stands back" of all that is objective.  In a secondary sense it concerns the forces in the ethers which are those which energise and produce the activities of all atoms.  Another type deals with the electrical phenomenon which finds its expression in the light which man has somewhat harnessed, in the phenomena such as thunder storms and the manifestation of lightning, with the aurora borealis, and in the production of earthquakes and all volcanic action.  All these manifestations are based on electrical activity of some kind, and have to do with the "soul of things," or with the essence of matter. (A Treatise in Cosmic Fire p.874)

  Sincerely Duane Carpenter 
  From: Morten Nymann Olesen <>
  Sent: Tue, November 3, 2009 11:33:47 AM
  Subject: Re: Theos-World Blavatsky - Senzar - Avesta - Heart Sutra - Scham-bha-la (Balkh!?)

  Dear John and friends

  My views are:

  About Pratyeka Buddhists:
  Now, I guess it depends on the deifnitions. I am not sure H. P. Blavatsky would agree with you.
  Try to read the below words by Blavatsky to perhaps understand, why...

  H. P. Blavatsky wrote: 
  "PratyÃka Buddha (S.k). The same as âPasi-Buddhaâ. The PratyÃka Buddha is a degree which belongs exclusively to the YogÃchÃrya school, yet it is only one of high intellectual development with no true spirituality. It is the dead-letter of the Yoga laws, in which intellect and comprehension play the greatest part, added to the strict carrying out of the rules of the inner development. It is one of the three paths to NirvÃna, and the lowest, in which a Yogiââwithout teacher and without saving othersââby the mere force of will and technical observances, attains to a kind of nominal Buddhaship individually; doing no good to anyone, but working selfishly for his own salvation and himself alone. The PratyÃkas are respected outwardly but are despised inwardly by those of keen or spiritual appreciation. A PratyÃka is generally compared to a âKhadgaâ or solitary rhinoceros and called Ekashringa Rishi, a selfish solitary Rishi (or saint).
  âAs crossing SansÃra (âthe ocean of birth and deathâ or the series of incarnations) , suppressing errors, and yet not attaining to absolute perfection, the PratyÃka Buddha is compared with a horse which crosses a river swimming, without touching the ground.â (Sanskrit-Chinese Dict.) He is far below a true âBuddha of Compassionâ. He strives only for the reaching of NirvÃna."
  http://theosophical glossary. net/

  H. P. Blavatsky wrote: 
  "Theosophy teaches self-culture . . . and not control," we are told. Theosophy teaches mutual-culture before self-culture to begin with. Union is strength. It is by gathering many theosophists of the same way of thinking into one or more groups, and making them closely united by the same magnetic bond of fraternal unity and sympathy that the objects of mutual development and progress in Theosophical thought may be best achieved. "Self-culture" is for isolated Hatha Yogis, independent of any Society and having to avoid association with human beings; and this is a triply distilled SELFISHNESS. For real moral advancement- -there "where two or three are gathered" in the name of the SPIRIT OF TRUTH--there that Spirit or Theosophy will be in the midst of them. "
  http://www.blavatsk arts/Organisatio nOfTheTheosophic alSociety. htm

  I will say: Those who, as mentioned by Blavatsky, are without "no true spirituality" can hardly be called spiritual, when such a one is "doing no good to anyone, but working selfishly for his own salvation and himself alone"?

  Blavatsky in fact said:
  "The PratyÃkas are respected outwardly but are despised inwardly by those of keen or spiritual appreciation. "

  - - -
  H. P. Blavatsky; a Great Betrayal" by Alice L. Cleather
  "Tampering with H. P. Blavatsky's 

  THE result of Mrs. [Besant's first failure, through 
  harbouring doubts of her Teacher's bona fides and 
  esoteric knowledge, was soon manifested when she 
  began to publish new editions of H. P. B.'s works. The 
  first noteworthy example was her excision from The Voice 
  of the Silence of passages and notes, presumably out of 
  deference to Brahmin sentiment, which then governed 
  her actions. One of the last verses in " The Two Paths " 
  (the second of the " Three Fragments " forming the 
  little book) in the original edition (1889) begins thus : 
  " He who becomes Pratyeka Buddha, makes his obeisance 
  but to his Self/' In a footnote H. P. B. explains that 
  " Pratyeka Buddhas are those Bodhisattvas who strive 
  after and often reach the Dharmakaya robe after a 
  series of lives. Caring nothing for the woes of mankind 
  or to help it, but only for their own bliss, they enter 
  Nirvana and disappear from the sight and the hearts 
  of men. In Northern Buddhism a ' Pratyeka Buddha ' 
  is a synonym of spiritual Selfishness. " 

  In Mrs. Besant's edition both the passage and the 
  footnote I have quoted are omitted. Her reason for this 
  unscrupulous proceeding is given in a footnote on p. 416 
  of the so-called " third volume " of The Secret Doctrine. 
  In this note Mrs. Besant, from the heights of her then 
  newly-acquired Brahmanical wisdom, adopts the following 
  dictatorial and censorious tone towards her late 
  Teacher : 

  The Pratyeka Buddha stands on the level of the Buddha [I], 
  but His work for the world has nothing to do with its teaching, and His office has always been surrounded with 
  mystery. "

  - - -
  So each his own choice on the definitions. ..

  M. Sufilight

  ----- Original Message ----- 
  From: Augoeides-222@ 
  To: theos-talk@yahoogro 
  Sent: Monday, November 02, 2009 11:24 PM
  Subject: Re: Theos-World Blavatsky - Senzar - Avesta - Heart Sutra - Scham-bha-la (Balkh!?)

  Thanks, nice read. Liked the link, which wasa good read also. Pratyeka Buddha's are not really "selfish" the word is a euphemism in the adorned language and not intended to belittle them, they have taken a path appropiate to their karma and stage of evolution. They like others are on the evanescent journey of transformation and most will someday become Buddha's, The Buddha is in each and all. Years ago I and others were told 

  "Seek not of I ------------ --------- ---- seek rather ------------ ------the energy of your being ------------ ---and--- --------- ----the SPACE that is about you" 

  "I come with ALL that I am ------------ --------- and ------------ --------- -- ALL--------- --------- - that is about me" 

  Just my personal opinion. 


  ----- Original Message ----- 
  From: "Morten Nymann Olesen" <global-theosophy@ stofanet. dk> 
  To: theos-talk@yahoogro 
  Sent: Monday, November 2, 2009 1:28:04 PM GMT -08:00 US/Canada Pacific 
  Subject: Theos-World Blavatsky - Senzar - Avesta - Heart Sutra - Scham-bha-la (Balkh!?) 

  Dear friends 

  My views are: 

  Avesta Manthravani - Science of Vibrations and Colours - 22. sept. 2009 

  "As we all know, since times immemorial, colour therapy has been used for curing various illnesses! Just as sound can create, destroy or heal, so can light. It is reported that the Greek sage Pythagoras learned the mysteries of healing under the Magi of Persia. He often used colour therapy to cure diseases. Likewise, even in ayurveda, different organs of the body are ascribed different colours, under the domain of different planetary influences." 
  "Sometime in 1100 AD, a Jewish Rabbi named Judah and his disciples developed a theory on the mystical harmony of words in the Holy Scriptures. Later, the theory became popular and was even published in a book entitled STUDIES IN JEWISH MYSTICISM (Association for Jewish Studies, 1982, p. 91) authored by Joseph Dan. Following is a quote from the book which explains the theory: 
  " .the words and letters of the various prayers are not accidental, nor are they only vehicles for their literal meaning. Their order, especially their numbers, reflect a mystical harmony, a sacred divine rhythm. This mystical harmony can be discovered in historical events, directed by God; in nature, especially in the miraculous occurrences directly influenced by divine powers; and first and foremost, in the Bible. According to Rabbi Judah and the Ashkenazi Hasidic school in general, there can be nothing accidental in the Bible, not even the forms of letters, the punctuation, the vocalization, and especially- in the numerical structures-the number of certain letters, consonants or vowels in a certain verse; the number of words from the same root; the number and variety of divine names in a certain periscope, the absence of one or more letters from a chapter, and many other elements of the Scriptures besides their content."" 
  "After nearly ten centuries of what Rabbi Judah stated regarding these elements of scriptural codes, the present day computers have demonstrated and confirmed each one of them. The divinely instituted liturgies, in their original unaltered words, are so numerically perfect that they can be compared to the combination of a locked safe; we need to dial that specific combination to establish contact with our creator. 

  Many international scholars, from various religious backgrounds, have reported this unique phenomenon of numerically perfect religious literature in other Holy Scriptures as well. The Quran, which was revealed in A.D. 610-630, is another scripture that is known to still exist in its original language and form and known to have mathematical coding throughout. To quote a Muslim scientist and computer expert named Rashad Khalifa, "All the parameters of the Quran--the numbers and sequences of chapters; the number of verses; the numbers assigned to each verse; the number of words; the number of certain specified letters; the number of words from the same root; the number and variety of divine names; the absence of one or more letters from a word, verse or chapter; the unique and often strange spellings of certain crucial words; and many other elements-- are all authenticated by its mathematical code"." 
  "According to some scholars, Avesta is not a spoken language: it is a manthravani of the developed souls which carries a special arrangement of syllables to cause certain vibrations and colours thereby producing the desired results within the remitter (the worshipper) and his environment. " 
  http://zoroastrians .net/2009/ 09/22/avesta- manthravani- science-of- vibrations- and-colours/ 


  Now we have H. P. Blavatsky saying the following on Zend-sar.... 

  TS Glossary, 1892, Posthumously: 
  "Zend-Avesta (Pahl.). The general name for the sacred books of the Parsis, fire or sun worshippers, as they are ignorantly called. So little is understood of the grand doctrines which are still found in the various fragments that compose all that is now left of that collection of religious works, that Zoroastrianism is called indifferently Fire-worship, Mazdaism, or Magism, Dualism, Sun-worship, and what not. The Avesta has two parts as now collected together, the first portion containing the VendÃdÃd, the VispÃrad and the Yasna; and the second portion, called the Khorda Avesta (Small Avesta), being composed of short prayers 


  called GÃh, NyÃyish, etc. Zend means "a commentary or explanation" , and Avesta (from the old Persian ÃbashtÃ, "the law". (See Darmsteter.) As the translator of the VendÃdÃd remarks in a foot note (see int. xxx.): "what it is customary to call 'the Zend language', ought to be named 'the Avesta language', the Zend being no language at all and if the word be used as the designation of one, it can be rightly applied only to the Pahlavi". But then, the Pahlavi itself is only the language into which certain original portions of the Avesta are translated. What name should be given to the old Avesta language, and particularly to the "special dialect, older than the general language of the Avesta" (Darmst.), in which the five Ghthas in the Yasna are written? To this day the Orientalists are mute upon the subject. Why should not the Zend be of the same family, if not identical with the Zen-sar, meaning also the speech explaining the abstract symbol, or the
  "mystery language," used by Initiates?" 
  http://www.phx- ult-lodge. org/ATUVWXYZ. htm#z 

  - - - - - - - 

  H. P. Blavatsky wrote: 
  "That which we call Form (RÃpa) is not different from that which we call Space (ShÃnyatÃ) . . . Space is not different from Form. Form is the same as Space; Space is the same as Form. And so with the other Skandhas, whether VedanÃ, or SanjÃa, or SanskÃra or VijÃana they are each the same as their opposite." (Book of Sin-king or the "Heart SÃtra." Chinese translation of the MahÃ-PrajÃÃ-PÃramitÃ-Hridaya- SÃtra; chapter on the "Avalokiteshvara, " or Manifested Buddha.) 

  So that, the Ãryan and Tibetan or Arhat doctrines agree perfectly in substance, differing but in names given and the way of putting it, a distinction resulting from the fact that the VedÃntin BrÃhmans believe in Parabrahman, a deific power, impersonal though it may be, while the Buddhists entirely reject it." 
  "Were our Orientalists to know more of them, and compare the ancient Babylonian Bel or Baal worship with the rites of the Bhons, they would find an undeniable connection between the two. It is out of the question to begin an argument here to prove the origin of the aborigines of Tibet as connected with one of the three great races which superseded each other in Babylonia, whether we call them the Akkadians (invented by F. Lenormant), or the primitive Turanians, Chaldees and Assyrians. Be it as it may, there is reason to call the Trans-HimÃlayan esoteric doctrine ChaldÃo-Tibetan. And, when we remember that the Vedas came-agreeably to all traditions-from the Mansarova Lake in Tibet, and the BrÃhmans themselves from the far north, we are justified in looking on the esoteric doctrines of every people who once had or still have them, as having proceeded from one and the same source, and to thus call it the "Ãryan-ChaldÃo- Tibetan" doctrine, or Universal
  Wisdom Religion. "Seek for the Lost Word among the hierophants of Tartary, China and Tibet," was the advice of Swedenborg, the seer." 
  http://www.blavatsk arts/NotesOnSome AryanArhatEsoter icTenets. htm 

  I thought, that it might be helpful, while we look at the Eternity, not forgetting the Boddhisatva vows and fall like a Pratekya Buddhist down into spiritual selfishness. 

  M. Sufilight 

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