as everyone knows, total emancipation from authority of the one all-pervading power or law called God by the priests—Buddha, Divine Wisdom and enlightenment or Theosophy, by the philosophers of all ages—means also the emancipation from that of human law. Once unfettered and delivered from their dead weight of dogmatic interpretations, personal names, anthropomorphic conceptions and salaried priests, the fundamental doctrines of all religion will be proved identical in their esoteric meaning. Osiris, Krishna, Buddha, Christ, will be shown as different names for one and the same royal highway to final bliss, Nirvana.This points to some very interesting aspects of the theosophical attempt. But the one I want to stress for this issue of Lucifer7 is 'salaried priests'. Once humanity is delivered of salaried priests (and some other more obvious problems) it will find out that the fundamental doctrines of all religion will be proved identical in their esoteric meaning. What is the problem with salaried priests? I can think of at least the following:
Now what makes for a salaried priest. I guess
anyone whose job it is
to talk about spiritual truth to people and depends on those same
people for sustenance. In this sense most spiritual teachers are
suspect, unfortunately. In fact, many theosophical teachers are suspect
My readers will surely object that a spiritual
teacher too needs to
live. And this is a simple fact. So how does a teacher avoid this
dependency relationship? It is difficult all round. A priest in the
Catholic church is not dependent on his parish, but on the Church. So
instead of risking his neck when he says something that the people
won't like, he risks his neck when he says something the Church won't
like. A teacher in a school is dependent on the boss in the school. A
teacher in University is dependent on the foundation that finances that
University (or his/her chair). So where money is concerned there is
Perhaps the trouble is in the institution of 'the
there is a parish, a priest is needed. So someone has to be found to
fill the position. Yet how can one be sure that the person found will
be spiritually independent? This whole situation can be avoided if the
people discover they don't need the parish. If the people discover they
can find all the truth they need themselves (and together), no priest
is needed and no dependence is created.
This leaves the question of the spiritually
There are people who have spiritual things to say. Buddha, Christ,
Blavatsky and Krishnamurti come to mind. How did they avoid this
dependency relationship? Buddha, Christ and Blavatsky lived the life of
the poor. They lived off gifts and alms and NEVER made their teachings
dependent on money. Krishnamurti started out like this too, but later
in life he did come to ask money for his lectures as perhaps the
changing times dictated. The lecture hall needs to be rented, for
instance. I believe his private conversations were still for free.
Are you satisfied with Life-as-it-is, Yourself-as-you-are? If so, you are one of Fortune's favored, and good for you. But if you are sore beset by circumstance, and fed up with the person you are, here's news. Here's practical Theosophy. Here's a Golden Key to turn, and Magic to be done.
Let's start by assuming that you know you are essentially Divine - a Deathless Splendor in your heart of hearts. Let's also assume that you know this passage from the Bhagavad-Gita: "With thy heart place all thy works on me, prefer me to all else, exercise mental devotion continually, and think constantly of me. By so doing thou shalt by my divine favor surmount every difficulty which surroundeth thee."
Have you ever pondered over that passage? Really pondered? If not, let's do so now. It says: "by my divine favor." Who is speaking? Krishna, the Higher Self, YOUR Higher Self, the God within you, of which you are the mortal expression.
Now then, on the plane of consciousness where Krishna dwells there is only harmony, peace, wisdom, and compassion. There is no room on that plane for doubt, fear, sorrow, limitation - things belonging to this lower world of lust and death. Krishna's world is the world of the Gods. Want to go there?
If so, - here's how. Suppose you have a problem - a really BIG problem, a terrible one that you are afraid you can't handle, which you know you can't handle. What will you do? Let the problem defeat you, destroy you? It happens to people every day. Need it happen to you?
Not if you believe in the truth of Theosophy, of Occult Law. All you have to do is Turn the Golden Key. Becorne a White Magician. Here is the Key.
STOP THINKING ABOUT YOUR PROBLEM, AND THINK ABOUT KRISHNA, THE GOD WITHIN YOU, INSTEAD. To the degree that you fill your heart and mind with a dynamic recognition of your Higher Self as the ALL-POWER in your life will you flood your entire being with its healing force, with its magic to restore, to bring order out of chaos.
Remember that there is no room for discord of any kind on the plane of Krishna, and that the Gita guarantees a surmounting of "every difficulty which surroundeth thee" if you place all your works on HIM to all else, exercise mental devotion continually, and think constantly of Him.
By so doing, you share in His harmony and wholeness, and your problem dissolves back into the mists of Maya where it was born.
And how about you - the You you are tired of being? Does it remain the same? Never. Because in drawing close to Krishna, your Higher Self, you are set on fire with a passion to become more and more like Krishna, to act as He would act if He were suddenly you.
Sounds simple, doesn't it? And simple it is, like all the great occult Truths. We tangle our minds with countless abstrusities and go on multiplying our everyday problems, and growing old and dying in the same chaos that muddled our other lives.
But we don't have to anymore. Not if we believe what the Gita tells us; not if we are honest enough, and courageous enough, to see our personalities for what they are, and welcome the entrance of the Divine into them, and see them become obedient vehicles for the Higher Self to use.
Then we shall be whole, fulfilled, empty of self and replete with the ALL, free from problems and limitations because we shall stand in the world of Krishna where eternal Harmony prevails.
Do you have a problem now? A lack? A difficulty? A heartbreak?
thinking about it. Dismiss it. Think about the Divine within you
instead. TURN THE GOIDEN KEY!
`Entering the' stream refers to entering into the realm of
transformation. It is also called `entering into the spiritual (Dharma)
realm'. The stream is the flow of desires, emotions & thoughts.
Once one can introspectively observe these in light of the Four Truths
with impartiality, one is will enter into the stream. On one side of
the stream there is the self-centered
existence of Life & Death (Samsara) - on the other shore there
emancipation and union with the ultimate purpose, Nirvana.
The 'stream-enterer' is one who has successfully observed these desires, emotions and thoughts in light of the Four Truths, and in so doing been freed from false views of the spiritual path; this specifically includes, as Eijo pointed out, the elimination of:
Whereas the `stream enterer' (Srotapanna) has
achieved proper views
of the spiritual path (Satya Darsana Marga), the next three stages
involve a deeper cultivation of the spiritual path (Bhavana Marga),
freeing the mind from ulterior motives hidden within the
subconscious (Alaya Vijnana [#]). These improper motives are a result
past karma and many are deeply ingrained in our memory and blocked from
our immediate consciousness. These motives arise into our
consciousness as Samskara - thoughts, words and deeds that we
reflexively commit as a result of our subconscious impulses.
The next two fruits refer to emancipation from these ulterior motives in the realm of desire (Kama Dhatu); in other words, freedom from the ulterior motives that arise as a result of our pursuit and mastery of objects of sensory desire.
The `once-returner' (Sakridagamin) has become free of all the ulterior motives that arise in the lower four realms (hell, brutality, hunger, personal demons). It is said that those reaching this stage will only only be reborn into the human realm and the heavens once more.
The `never-returner' (Anagamin) has become free of all the ulterior motives that arise in the realm of desire, and will not be born into heaven or the human realm again.
In the fourth fruit, that of the `spiritually deserving' or `worthy' (Arhat) one is free of all the ulterior motives that arise in observation of the realm of form (objective reality) and the realm beyond form (absolute principles). One is continuously and effortlessly noble and selfless in all things.
[#] For more on Alaya Vijana see:
Lucifer7 August 2004
STATEMENT OF THOLUVORE VELAYUDHAM MUDALIAR, SECOND TAMIL PANDIT OF THE PRESIDENCY COLLEGE, MADRAS.This is one of those cases of previous foretelling of a coming event, which is least of all open to suspicion of bad faith. The honourable character of the witness, the wide publicity of his Guru’s announcements, and the impossibility that he could have got from public rumour, or the journals of the day, any intimation that the Theosophical Society would be formed and would operate in India—all these conspire to support the inference that Ramalingam Yogi was verily in the counsels of those who ordered us to found the Society. In March, 1873, we were directed to proceed from Russia to Paris. In June, we were told to proceed to the United States, where we arrived July 6th.* This was the very time when Ramalingam was most forcibly prefiguring the events which should happen. In October, 1874, we received an intimation to go to Chittenden, Vermont, where, at the famous homestead of the Eddy family, Colonel Olcott was engaged in making his investigations—now so celebrated in the annals of Spiritualism—of the so-called “materialization of Spirits.” November, 1875, the Theosophical Society was founded, and it was not until 1878, that the correspondence began with friends in India, which resulted in the transfer of the Society’s Headquarters to Bombay in February, 1879.
To the Author* of Hints on Esoteric Theosophy:
Sir,—I beg to inform you that I was a Chela of the late “Arulprakasa Vallalare,” otherwise known as Chidambaram Ramalinga Pillai Avergal, the celebrated Yogi of Southern India. Having come to know that the English community, as well as some Hindus, entertained doubts as to the existence of the Mahatmas (adepts), and, as to the fact of the Theosophical Society having been formed under their special orders; and having heard, moreover, of your recent work, in which much pains are taken to present the evidence about these Mahatmas pro and con—I wish to make public certain facts in connection with my late revered Guru. My belief is, that they ought effectually to remove all such doubts, and prove that Theosophy is no empty delusion, nor the Society in question founded on an insecure basis.
Let me premise with a brief description of the personality of and the doctrines taught by the above-mentioned ascetic, Ramalingam Pillai.
He was born at Maruthur, Chidambaram Taluq, South Arcot, Madras Presidency. He came to live at Madras at an early period of his career, and dwelt there for a long time. At the age of nine, without any reading, Ramalingam is certified by eyewitnesses to have been able to recite the contents of the works of Agastia and other Munis equally respected by Dravidians and Aryans. In 1849, I became his disciple, and, though no one ever knew where he had been initiated, some years after, he gathered a number of disciples around him. He was a great Alchemist. He had a strange faculty about him, witnessed very often, of changing a carnivorous person into a vegetarian; a mere glance from him seemed enough to destroy the desire for animal food. He had also the wonderful faculty of reading other men’s minds. In the year 1855, he left Madras for Chidambaram, and thence to Vadulur and Karingooli, where he remained a number of years. Many a time, during his stay there, he used to leave his followers, disappearing to go no one knew whither, and remaining absent for more or less prolonged periods of time. In personal appearance, Ramalingam was a moderately tall, spare man—so spare, indeed, as to virtually appear a skeleton—yet withal a strong man, erect in stature, and walking very rapidly; with a face of a clear brown complexion, a straight, thin nose, very large fiery eyes, and with a look of constant sorrow on his face. Toward the end he let his hair grow long, and, what is rather unusual with Yogis, he wore shoes. His garments consisted but of two pieces of white cloth. His habits were excessively abstemious. He was known to hardly ever take any rest. A strict vegetarian, he ate but once in two or three days, and was then satisfied with a few mouthfuls of rice. But when fasting for a period of two or three months at a time, he literally ate nothing, living merely on warm water with a little sugar dissolved in it.
As he preached against caste, he was not very popular. But still people of all castes gathered in large numbers around him. They came not so much for his teachings, as in the hope of witnessing and learning phenomena, or “miracles.” with the power of producing which he was generally credited; though he himself discredited the idea of anything supernatural, asserting constantly that his was a religion based on pure science. Among many other things he preached that:
In the year 1867, he founded a Society, under the name of “Sumarasa Veda Sanmarga Sungham,” which means a society based on the principle of Universal Brotherhood, and for the propagation of the true Vedic doctrine. I need hardly remark that these principles are identically those of the Theosophical Society. Our Society was in existence but for five or six years, during which time a very large number of poor and infirm persons were fed at the expense of its members.
- Though the Hindu people listened not to him, nor gave ear to his counsels, yet the esoteric meaning of the Vedas and other sacred books of the East would be revealed by the custodians of the secret—the Mahatmas—to foreigners, who would receive it with joy;
- That the fatal influence of the Kalipurusha Cycle, which now rules the world, will be neutralized in about ten years;
- That the use of animal food would be gradually relinquished;
- That the distinction between races and castes would eventually cease, and the principle of Universal Brotherhood be eventually accepted, and a Universal Brotherhood be established in India;
- That what men call “God” is, in fact, the principle of Universal Love—which produces and sustains perfect Harmony and Equilibrium throughout all nature;
- That men, once they have ascertained the divine power latent in them, would acquire such wonderful powers as to be able to change the ordinary operations of the law of gravity, etc., etc.
When he had attained his 54th year (1873), he began to prepare his disciples for his departure from the world. He announced his intention of going into Samadhi. During the first half of 1873 he preached most forcibly his views upon Human Brotherhood. But, during the last quarter of the year, he gave up lecturing entirely and maintained an almost unbroken silence. He resumed speech in the last days of January, 1874, and reiterated his prophecies—hereinafter narrated. On the 30th of that month, at Metucuppam, we saw our master for the last time. Selecting a small building, he entered its solitary room after taking an affectionate farewell of his Chelas, stretched himself on the carpet, and then, by his orders, the door was locked and the only opening walled up. But when, a year later, the place was opened and examined, there was nothing to be seen but a vacant room. He left with us a promise to reappear some day but would give us no intimation as to the time, place, or circumstances. Until then, however, he said that he would be working not in India alone, but also in Europe and America and all other countries, to influence the minds of the right men to assist in preparing for the regeneration of the world.
Such, in short. is the history of this great man. The facts I have referred to above are within the knowledge of thousands of people. His whole occupation was the preaching of the sublime moral doctrines contained in the Hindu Shastras, and the instilling into the masses of the principles of Universal Brotherhood, benevolence and charity. But to his great disappointment he found among his large congregations but few who could appreciate his lofty ethics. During the latter part of his visible earthly career, he often expressed his bitter sorrow for this sad state of things, and repeatedly exclaimed:
“You are not fit to become members of this Society of Universal Brotherhood. The real members of that Brotherhood are living far away, towards the North of India. You do not listen to me. You do not follow the principles of my teachings. You seem to be determined not to be convinced by me. YET THE TIME IS NOT FAR OFF, WHEN PERSONS FROM RUSSIA, AMERICA (these two countries were always named), and other foreign lands WILL COME TO INDIA AND PREACH TO YOU THIS SAME DOCTRINE OF UNIVERSAL BROTHERHOOD. Then only, will you know and appreciate the grand truths that I am now vainly trying to make you accept. You will soon find that THE BROTHERS WHO LIVE IN THE FAR NORTH will work a great many wonders in India, and thus confer incalculable benefits upon this our country.”This prophecy has, in my opinion, just been literally fulfilled. The fact, that the Mahatmas in the North exist, is no new idea to us, Hindus; and the strange fact that the advent of Madame Blavatsky and Colonel Olcott from Russia and America was foretold several years before they came to India, is an incontrovertible proof that my Guru was in communication with those Mahatmas under whose directions the Theosophical Society was subsequently founded.
THOLUVORE VELAYUDHAM MUDALIAR, F.T.S.
MUNJACUPPUM SINGARAVELU MUDALIAR, President of the Krishna Theosophical Society.
COMBACONAM ARAVAMUDU AYANGAR, Fellow of the Nellore Theosophical Society.
“The official position of Vellayu Pandit as one of the Pandits of the Presidency College-is an ample guarantee of his respectability and trustworthiness.”
G. MUTTUSWAMY CHETTY,
Judge of the Small Cause Court, Madras,
Vice-President of the Madras Theosophical Socy.
* [A. O. Hume.]
|Thaipoosam falls on February 5 when lakhs of people will assemble at Vadalur Sathya Gnana Sabai to worship the Arulperum Jyothi of Vallalar on full moon day. DR. K. SIVARAMAN writes...|
THE BIRTHDAY of Arut Prakasa Vallalar, poet saint Ramalinga, is celebrated on October 5 every year. He is a saint of Universal love who explained the mission of man and his destiny within the mystery of creation. He worshipped the creator or God in the form of supreme light and supreme grace. To him God was the embodiment of light and grace.
His declaration that God is above all religions and nations, caste and creed, race and clime has brought the whole world into the fold of Universal oneness Universal brotherhood and Universal harmony. Saint Ramalinga preached self-purification, oneness of God, Universal brotherhood, non-violence and vegetarianism. He is the personification of love, simplicity, humility and jeeva karunya. When all scriptures proclaimed that God is merciful, Vallalar said that mercy itself is God. When other religions preached of love of human beings, the poet saint went a step further and preached love to all living creatures including animal and plant kingdom. (Anmaneyam). He believed in empathy rather than sympathy. He coined the word "Thaniperum Karunai" — the unique compassion in his great Mahamantram to depict God. In keeping with Vallalar's doctrine, the Tamil Nadu Government has implemented his doctrine (in August 2003) by enacting the law passed in 1950 prohibiting animal sacrifices in all Hindu temples. Saint Ramalinga formulated the concept of Samarasa Suddha Sanmarga Sathiya Sangam.
This is not another religion but a way of life, beyond all religions. Suddha Sanmargam advocates four disciplines — Discipline of the body (diet, yoga, etc.,), discipline of the mind (meditation, willpower, etc.,) discipline towards other people - social and professional character and discipline towards other lives on earth — Jeevakarunya, Dharma, etc.
In 1871, the saint established Sathya Gnana Sabai at Vadalur where he kept an oil lamp burning constantly day and night. It is placed in the centre of a Lotus symbolising the God of Light in the human soul.
Vallalar could not bear the agony of people suffering from hunger. So he established Sathya Dharma Saalai in 1897 at Vadalur to eradicate hunger. This has been feeding the poor, sick and the hungry twice a day for the past 135 years, thanks to the benevolent sanmargis. The Dharmasalai trust has 2,830 members and a fixed deposit of two crores of rupees. Saint Ramalinga believed in the immortality of man. He vouches that by constant practice of moral discipline, ceaseless prayers and selfless service to the living beings, immortality can be achieved. The body becomes more and more pure and light and transforms itself by chemical changes as "Body of Love" the visible, the "Body of grace" the visible and the invisible and finally the "Body of space," the invisible. The changes can be compared to the metamorphosis of a crawling caterpillar transforming into a butterfly. He preached and practised this art at Siddhi Valagan where his body, dematerialised and merged with the Almighty in 1874 without any residue.
Vallalar's Thiruarutpa is a monumental work. It contains 6,000 inspiring poems. Vallalar's mission has been taken up by three persons who have lakhs of followers. Utilising this theory of longevity and deathlessness by Universal love Vedhadri Maharishi instituted the "Temple of consciousness" at Azhiyar, Pollachi. In 1986, Swami Sachidananda took his message of Light worship and built the Lotus temple (Light of Truth Universal shrine) at Virginia (U.S.) preaching integrated Yoga.
Swami Sarvananda found an Institute of Compassion at Chinnalapatty, Dindigul.
The devotees of Vallalar are many. They carry Vallalar's message far and wide. But those in his home state have grievances that have not been expressed.
The administration of Vallalar Deiva Nilayam at Vadalur, which according to the saint is a non-religious altar of worship, is at present in the hands of the Hindu Religious Endowment department. The devotees want it brought under a private body of Sanmargis.
Although the saint did not believe in idol worship, Sivalinga worship is being carried out on pradosham days in the premises of Satya Gnana Sabai. This has hurt the feelings of lakhs and lakhs of sanmargis.
Will the Tamil Nadu Government take note of the feelings of sanmargis and rectify them?
(The author is president, Thanjavur District Samarasa Suddha Sanmarga Sangam and former Dean, Thanjavur Medical College)