The Secret Doctrine is a most profound book, one of truth and of significant occultism. I share many words, but encourage any true seeker to study these great works for him/herself. Although this may present a daunting task at first, it enables the one inquiring the opportunity to separate of the wheat from the chaff, but if you are gluten free, I should say the meat of the coconut from it’s shell. (LOL) Most of you reading this site will realize not only do I value the words of The Mahatmas and HP Blavatsky, but I also value extremely the words and be ing that was WQ Judge.
Did the Ancients know of worlds besides their own? What are the data of the Occultists in affirming that every globe/planet is a septenary chain of worlds, the macrocosm, likened to our septenary being the microcosm, of which only one member is visible, and that these are, were, or will be, “man-bearing,” just as every visible star or planet is?
In nature, the first law is uniformity in diversity, and this answers the first question, and the second is answered for me thus, with the analogy. “As above, so below.” Although human beings’ perception and knowledge of other planets and the life thereon is limited and confined to what they can see with their own physical eyes and to what they are told by the discoveries of science – the value of which is extremely limited, the initiated Adepts and Masters of the Wisdom are not thus restricted.
The most sacred mystic syllable of the Vedas, is Aum. It is the first letter of the Sanskrit alphabet, and by some it is thought to be the sound made by a new born child when the breath is first drawn into the lungs. The daily prayers of the Hindu Brahman are begun and ended with it, and the ancient sacred books say that with that syllable the gods themselves address the most Holy One. W.Q. Judge Echoes of the Orient.
SOUND AND MAGIC
To pronounce a word is to evoke a thought, and make it present: the magnetic potency of the human speech is the commencement of every manifestation in the Occult World. To utter a Name is not only to define a Being (an Entity), but to place it under and condemn it through the emission of the Word (Verbum), to the influence of one or more Occult potencies. Things are, for every one of us, that which it (the Word) makes them while naming them. The Word (Verbum) or the speech of every man is, quite unconsciously to himself, a BLESSING or a CURSE; this is why our present ignorance about the properties or attributes of the IDEA as well as about the attributes and properties of MATTER, is often fatal to us.
“Yes, names (and words) are either BENEFICENT or MALEFICENT; they are, in a certain sense, either venomous or health-giving, according to the hidden influences attached by Supreme Wisdom to their elements, that is to say, to the LETTERS which compose them, and the NUMBERS correlative to these letters.”
This is strictly true as an esoteric teaching accepted by all the Eastern Schools of Occultism. In the Sanskrit, as also in the Hebrew and all other alphabets, every letter has its occult meaning and its rationale; it is a cause and an effect of a preceding cause and a combination of these very often produces the most magical effect. The vowels, especially, contain the most occult and formidable potencies. The Mantras (esoterically, magical rather than religious) are chanted by the Brahmins and so are the Vedas and other Scriptures….
TIME, CONSCIOUSNESS AND TRUTH
Time is only an illusion produced by the succession of our states of consciousness as we travel through eternal duration, and it does not exist where no consciousness exists in which the illusion can be produced; but “lies asleep.” The present is only a mathematical line which divides that part of eternal duration which we call the future, from that part which we call the past. Nothing on earth has real duration, for nothing remains without change—or the same—for the billionth part of a second; and the sensation we have of the actuality of the division of “time” known as the present, comes from the blurring of that momentary glimpse, or succession of glimpses, of things that our senses give us, as those things pass from the region of ideals which we call the future, to the region of memories that we name the past. In the same way we experience a sensation of duration in the case of the instantaneous electric spark, by reason of the blurred and continuing impression on the retina.
The real person or thing does not consist solely of what is seen at any particular moment, but is composed of the sum of all its various and changing conditions from its appearance in the material form to its disappearance from the earth. It is these “sum-totals” that exist from eternity in the “future,” and pass by degrees through matter, to exist for eternity in the “past.” No one could say that a bar of metal dropped into the sea came into existence as it left the air, and ceased to exist as it entered the water, and that the bar itself consisted only of that cross-section thereof which at any given moment coincided with the mathematical plane that separates, and, at the same time, joins, the atmosphere and the ocean. Even so of persons and things, which, dropping out of the to-be into the has-been, out of the future into the past—present momentarily to our senses a cross-section, as it were, of their total selves, as they pass through time and space (as matter) on their way from one eternity to another: and these two constitute that “duration” in which alone anything has true existence, were our senses but able to cognize it there.
The Masters would not stoop for one moment to give a thought to individual, private matters relating but to one or even ten persons, their welfare, woes and blisses in this world of Maya [illusion], to nothing except questions of really universal importance. It is the human who have dragged down in their minds the ideals of the Masters; they who have unconsciously and with the best of intentions and full sincerity of good purpose, desecrated Them, by thinking for one moment, and believing that They would trouble Themselves with their business matters, sons to be born, daughters to be married, houses to be built, etc. etc.
Although the whole of humanity is within the mental vision of the mahatmas, they cannot be expected to take special note of every human being, unless that being by his special acts draws their particular attention to himself. The highest interest of humanity, as a whole, is their special concern, for they have identified themselves with that Universal Soul which runs through Humanity, and he, who would draw their attention, must do so through that Soul which pervades everywhere.
Looking around the universe nothing so strongly impressed me, as the system of division of labour which pervades it. Practical results never spring from solitary causes; they are ever the resultants of the more or less divergent effects of an inextricable plexus of diverse causes; It is from contrasts, that all the joys and beauties of the world arise; it is from the equilibrium of antagonistic forces that the Universe subsists. All progress springs from difference; all evolution is the result of differentiation; as in the great, so in the spiritual; as in the visible so in the unseen universe.
How, then can men fail to see that differences of opinion on matters spiritual are parts of the necessary mechanism of the spiritual organism that everywhere underlies (as the bones underlie the flesh and skin) the physical or visible world? How can they find fault with others for holding views different from their own? How fail to realize that those others are as truly working in harmony with the pervading design or law of the ALL as themselves? Night is as needful to our mundane economy as day; shall the night revile the day, for its glare, its noise, its heat, or the day reproach the night for its dusky stillness?….
WHAT DOES THEOSOPHY DO FOR US?
It must already be obvious to a careful reader how utterly well Theosophical concepts change ones entire view of life, once one becomes fully convinced of them ; and the direction of many of these changes, and the reasons on which they are based, will have been seen from what has already been written by such a writer as C.W.Leadbeater.
We gain from Theosophy a rational comprehension of that life which was before for so many of us, a mere unsolved problem, a riddle without an answer. From it we know why we are here, what we are expected to do, and how we ought to set to work to do it. We see that, however little life may seem worth living for the sake of any pleasures or profits belonging exclusively to the physical plane, it is very emphatically worth living when regarded merely as a school to prepare us for the indescribable glories and the infinite possibilities of the higher planes
In the light of the information which we acquire, we see not only how to evolve ourselves, but also how to help others to evolve, how by thought and action to make ourselves most useful, first of all to the small circle of those most closely associated with us or those whom we especially love, and then gradually by degrees, as our power increases, to the entire human race.
By feelings and thoughts such as these we find ourselves lifted altogether to a higher platform, and we see how narrow and despicable is the petty and personal thought which has so often occupied us in the past. We inevitably begin to regard everything not merely as it affects our infinitesimal selves, but from the wider standpoint of its influence upon humanity as a whole.
The various troubles and sorrows which come to us are so often seen out of all proportion because they are so near to us; they seem to obscure the whole horizon, as a plate held near the eyes will shut out the sun, so that we often forget that ” the heart of being is celestial rest.” But Theosophical teachings brings all these things into due perspective, and enables us to rise above these clouds, to look down and see things as they are, and not merely as they appear when looked at from below by very limited vision.
We learn to sink altogether the lower personality, with its mass of delusions and prejudices and its inability to see anything truly; we learn to rise to an impersonal and unselfish standpoint, where to do right for rightÌs sake seems to us the only rule of life, and to help our fellowman the greatest of joys. For it is a life of joy that now opens before us. As the man evolves, his sympathy and compassion increase, so that he becomes more and more sensitive to the sin and sorrow and suffering of the world.
Yet at the same time he sees more and more clearly the cause of that suffering, and understands ever more and more fully that, in spite of it all, all things are working together for the final good of all. And so there comes to him not only the deep content and absolute security which is born of the certainty that all is well, but also the definite and radiant joy derived from the contemplation of the magnificent plan of the Logos, and of the steady and unfailing success with which that mighty scheme moves to its appointed end.
He learns that God means us to be happy, and that it is definitely our duty to be so, in order that we may spread around us vibrations of happiness upon others, since that is one of the methods by which we may lighten the sorrow of the world. In ordinary life a great part of the annoyance which men feel in connection with their various troubles is often caused by a feeling that they come to them unjustly. A man will say: ” Why should all this come to me? There is my neighbour, who is in no way a better man than I, yet he does not suffer from sickness, from loss of friends, or loss of wealth? ; why then should I?”
Theosophy saves its students from this mistake, since it makes it absolutely clear to them that no undeserved suffering can ever come to any man. Whatever trouble we may encounter is simply of the nature of a debt that we have incurred; since it has to be paid, the sooner it is cleared off the better. Nor is this all; for every trouble is an opportunity for development. If we bear it patiently and bravely, not allowing it to crush us, but meeting it and making the best of it, we thereby evolve within ourselves the valuable qualities of courage, perseverance, determination; and so out of the result of our sins of long ago we bring good instead of evil.
As has before been stated, all fear of death is entirely removed for the Theosophical student, because he understands fully what death is. He no longer mourns for those who have gone before, because they are still present with him, and he knows that to give way to selfish grief would be to cause sadness and depression to them. Since they are very near to him, and since the sympathy between them and himself is closer than ever before, he is well aware that uncontrolled grief in him will assuredly reflect itself upon them.
Not that Theosophy counsels him to forget the dead; on the contrary, it encourages him to remember them as often as possible, but never with selfish sorrow, never with a longing to bring them back to earth, never with thought of his apparent loss, but only of their great gain. It assures him that a strong loving thought will be a potent factor in their evolution, and that if he will but think rightly and reasonably about them he may render them the greatest assistance in their upward progress.
A careful study of the life of man in the period between his incarnations shows how small a proportion this physical life bears to the whole. In the case of the average educated and cultured man of any of the higher races, the period of one life, that is to say of one day in the real life, would average about fifteen hundred years. Of this period perhaps seventy or eighty years would be spent in physical life, some fifteen or twenty upon the astral plane, and all the rest in the heaven-world, which is therefore by very far the most important part of manÌs existence.
Naturally these proportions vary considerably for different types of men, and when we come to consider the younger souls, born either in inferior races or in the lower ranks of our own, we find that these proportions are entirely changed, for the astral life is likely to be much longer and the heaven-life much shorter. In the case of the absolute savage there is scarcely any heaven-life at all, because he has not yet developed within himself the qualities which alone enable the man to attain that life.
The knowledge of all these facts gives a clearness and certainty to our anticipations of the future which is a welcome relief from the vagueness and indecision of ordinary thought on these subjects. It would be impossible for a Theosophist to have any fears about his ” salvation” , for he knows that there is nothing for man to be saved from except his own ignorance, and he would consider it the grossest blasphemy to doubt that the will of the Logos will assuredly be fulfilled in the case of every one of his children.
No vague ” eternal hope” is his, but utter certainty, born of his knowledge of the eternal law. He cannot fear the future, because he knows the future; so his only anxiety is to make himself worthy to bear his part in the mighty work of evolution. It may well be that there is very little that he can do as yet; yet there is none but can do something, just where he stands, in the circle around him, however lowly it may be.
Every man has his opportunities, for every connection is an opportunity . Every one with whom we are brought into contact is a soul who may be helped, whether it be a child born into the family, a friend who comes into our circle, a servant who joins our household, everyone gives in some way or other an opportunity. It is not for a moment suggested that we should make ourselves nuisances by thrusting our opinions and ideas upon every one with whom we come in contact, as the more ignorant and tactless of our religious friends sometimes do; but we should be in an attitude of continual readiness to help.
Indeed, we should ever be eagerly watching for an opportunity to help, either with material aid, so far as that may be within our power, or with the benefit of our advice or our knowledge, whenever those may be asked for. Often cases arise in which help by word or deed is impossible for us; but there can never be a case in which friendly and helpful thought cannot be poured forth, and none who understands the power of thought will doubt as to its result, even though it may not be immediately visible upon the physical plane.
The student of Theosophy should be distinguishable from the rest of the world by his perennial cheerfulness, his undaunted courage under difficulties, and his ready sympathy and helpfulness. Assuredly, in spite of his cheerfulness he will be one who takes life seriously, one who realises that there is much for each to do in the world, and no time to waste. He will see the necessity for gaining perfect control of himself and his various vehicles, because only in that way can he be thoroughly fitted to help others when the opportunity comes to him.
He will range himself ever on the side of the higher rather than the lower thought, the nobler rather than the baser; his toleration will be perfect, because he sees the good in all. He will deliberately take the optimistic rather than the pessimistic view of everything, the hopeful rather than the cynical, because he knows that to be always fundamentally the true view, the evil in everything being necessarily the impermanent part, since in the end only the good can endure.
Thus he will look ever for the good in everything, that he may endeavour to strengthen it; he will watch for the working of the great law of evolution, in order that he may range himself on its side, and contribute to its energy his tiny stream of force. In this way, by striving always to help, and never to hinder, he will become, in his small sphere of influence, one of the beneficent powers of Nature; in however lowly a manner, at however unthinkable a distance, he is yet a fellow worker together with the Divine, and that is the highest honour and the greatest privilege that can ever fall to the lot of man.
UNIVERSAL MIND WAS NOT, FOR THERE WERE NO CELESTIAL BEINGS TO CONTAIN (hence to manifest) IT.
Mind is a name given to the sum of the states of Consciousness grouped under Thought, Will, and Feeling. During deep sleep, ideation ceases on the physical plane, and memory is in abeyance; thus for the time-being “Mind is not,” because the organ, through which the Ego manifests ideation and memory on the material plane, has temporarily ceased to function. A noumenon can become a phenomenon on any plane of existence only by manifesting on that plane through an appropriate basis or vehicle; and during the long night of rest called Pralaya, when all the existences are dissolved, the “UNIVERSAL MIND” remains as a permanent possibility of mental action, or as that abstract absolute thought, of which mind is the concrete relative manifestation.
The AH-HI (Dhyan-Chohans) are the collective hosts of spiritual beings—the Angelic Hosts of Christianity, the Elohim and “Messengers” of the Jews—who are the vehicle for the manifestation of the divine or universal thought and will. They are the Intelligent Forces that give to and enact in Nature her “laws,” while themselves acting according to laws imposed upon them in a similar manner by still higher Powers; but they are not “the personifications” of the powers of Nature, as erroneously thought. This hierarchy of spiritual Beings, through which the Universal Mind comes into action, is like an army—a “Host,” truly—by means of which the fighting power of a nation manifests itself, and which is composed of army corps, divisions, brigades, regiments, and so forth, each with its separate individuality or life, and its limited freedom of action and limited responsibilities; each contained in a larger individuality, to which its own interests are subservient, and each containing lesser individualities in itself….
CAUSE AND EFFECT.
If a man put his hand on a bar of red-hot iron, under ordinary circumstances he would be badly burnt; yet it would not occur to him to say that God had punished him for putting his hand on the bar. He would realize that what had happened was precisely what might have been expected under the action of the laws of Nature, and that one who understood what heat is, and how it acts, could explain exactly the production of the burn. It is to be observed that the man’s intention in no way affects the physical result; whether he seized that bar in order to do some harm with it, or in order to save someone else from injury, he would be burnt just the same. Of course, in other and higher ways the result would be quite different; in one case he would have done a noble deed, while in the other he could feel only remorse. But the physical burn would be there in one case just as much as in the other.
To obtain a true conception of the working of this law of cause and effect we must think of it as acting automatically in exactly the same way. If we have a heavy weight hanging from the ceiling by a rope, and we exert a certain amount of force in pushing against the weight, we know by the laws of mechanics the weight will press back against our hands with exactly the same amount of force; and this reaction will operate without the slightest reference to our disturbing its equilibrium. Similarly the man who commits an evil action disturbs the equilibrium of the great current of evolution; and the mighty current invariably adjusts the equilibrium at his expense.
It must not be therefore supposed for a moment, the intention of the action makes no difference; on the contrary it is the most important factor connected with it, even though it does not affect the result upon the physical plane. We are apt to forget that the intention is itself a force, and a force acting upon the mental plane, where the matter is so much finer and vibrates so much more rapidly than on our lower level, that the same amount of energy will produce enormously greater effect.
Physical action will produce its result on the physical plane, but the mental energy of the intention will work out its own result simultaneously in the matter of the mental plane, totally irrespective of the other; and its effect is certain to be very much the more important of the two. In this way it will be seen that an absolutely perfect adjustment is always achieved; for however mixed the motives may be, and however perceived good and evil may be mingled in the physical results, the equilibrium will always be perfectly readjusted, and along every line perfect justice must be done.
H.P.Blavatsky Secret Doctrine