127 Neither in the sky, nor deep in the ocean, nor
mountain cave, nor anywhere, can a man be free from the evil he has
The wise unify their consciousness and abandon all attachment
fruits of action, which binds a person to continual rebirth. Thus they
attain a state beyond all evil.
True philosophy and divine truth are convertible terms. A religion which dreads the light cannot be a religion based on either truth or philosophy - hence, it must be false. The ancient Mysteries were mysteries to the profane only,* whom the hierophant never sought nor would accept as proselytes; to the initiates the Mysteries became explained as soon as the final veil was withdrawn. No mind like that of Pythagoras or Plato would have contented itself with an unfathomable and incomprehensible mystery, like that of the Christian dogma. There can be but one truth, for two small truths on the sage subject can but constitute one great error. Among thousands of exoteric or popular conflicting religions which have been propagated since the days when the first men were enabled to interchange their ideas, not a nation, not a people, nor the most abject tribe, but after their own fashion has believed in an Unseen God, the First Cause of unerring and immutable laws, and in the immortality of our spirit. No creed, no false philosophy, no religious exaggerations, could ever destroy that feeling. It must, therefore, be based upon an absolute truth. On the other hand, every one of the numberless religions and religious sects views the Deity after its own fashion; and, fathering on the unknown its own speculations, it enforces these purely human outgrowths of overheated imagination on the ignorant masses, and calls them "revelation." As the dogmas of every religion and sect differ radically, they cannot be true. And if untrue, what are they?
Nature gives everything at a price.
In this issue of Lucifer7 more from the "Jewel in the Lotus" quotes that have unfortunately disappeared from theosophy.org. This time the theme is the inner divinity - that some see outside themselves in God. This is, I think, closely related to another theme that comes out in the quotes in this issue: will and desire. This is a very old theosophical theme, but also one that is very relevant today. Western culture, and to some extent world-culture in general, seems to stimulate greed and other desires to an extraordinary extent. We are even told that our greed is good for the economy. On the other hand it is clear that industrial development is a danger to the environment to a degree that is unparalleled in human history. For our spiritual development desire is detrimental because its force takes us away from simply facing up to what is. Classical theosophy ads to that: will-power is a good thing. The distinction between desire and will is obviously shady, but one difference is probably that will-power implies something specific to strive for and a practical path to follow. Desire on the other hand has more associations with baser wants like food, clothes, s*x and other baser aspects of human existence. Having those more than we need them is usually not a good thing. Those serious about the spiritual path will also want to factor ambition into this. When does having a goal in your life become a problem?
This issue of Lucifer7 is mailed from the Theosophical Center Olcott, in Wheaton Illinois, where the American Section of the Theosophical Society Adyar has its headquarters. Despite some health-issues, I'm having a real good time. The convention had good lectures by Radha Burnier, Joy Mills, John Algeo and Diana Chapotin. I met nice people, had good discussions and conversations and the volunteer work they gave me (I'm here on a scholarship) was not too bad. I'm currently working on the new design of the TSA website, which had some technical issues going on. In the next issue I'll give a full review of the convention.
"Lay back, take it easy. Everyone is going the same place and we're all going to make it, or evolve and become gods sooner or later." Is this true? While Theosophical Teachings claim that evolution is on the upward course and that at least most of humanity will "make the grade" to the next step in evolution - eons down the road - how does this "certainty" appear from an individual standpoint?
It might be like what an analogy would illustrate. Say a large group of people are walking down a dry riverbed canyon. Some are tired, some energetic. A few have a hangover from the night before and are barely making it along. Someone's listening on the radio and hears that there has been a downpour in the mountains and a huge wall of water is heading their way. They can hear it and the canyon is long with steep walls. Everyone starts scrambling up the walls. Some are out of shape and can't climb well. Some scramble right up. Some are sick. Some won't believe that a flood is coming and do nothing. Some wanted to see what it looked like on top of the cliff anyway and had started climbing before they heard the news.
Evolution probably has very little to do with whether one is in physical shape or not, but statistically one could look from outside and say that most of the people are going to scramble up that cliff - hard as it is - and escape being drowned or pelted on rocks. From an individual perspective it is a heck of an ordeal to climb up the cliff , but from the statistical viewpoint most will make themselves do it. Statistically most people will choose to evolve although it's an ordeal.
"Kill out desire; but if thou killest it take heed lest from the dead it should again arise."The above quotation from the Voice of the Silence is familiar to all Theosophical students. The interpretation of its meaning varies with the understanding of the pupil, and has given rise to many discussions since it was given out to the members of the Society in 1889. However, in the second issue of the first volume of the magazine Lucifer dated October 15th, 1887, H.P.B. prints two short articles which should be as familiar as the above. The first is called Will and Desire.
Will is the exclusive possession of man on this our plane of consciousness. It divides him from the brute in whom instinctive desire only is active.
Desire, in its widest application, is the one creative force in the Universe. In this sense it is indistinguishable from Will; but we men never know desire under this form while we remain only men. Therefore Will and Desire are here considered as opposed.
Thus Will is the offspring of the Divine, the God in man; Desire the motive power of the animal life.
Most of men live in and by desire, mistaking it for will. But he who would achieve must separate will from desire, and make his will the ruler; for desire is unstable and ever changing, while will is steady and constant.
Both will and desire are absolute creators, forming the man himself and his surroundings. But will creates intelligently—desire blindly and unconsciously. The man, therefore, makes himself in the image of his desires, unless he creates himself in the likeness of the Divine, through his will, the child of the light.
His task is twofold: to awaken the will, to strengthen it by use and conquest, to make it absolute ruler within his body; and, parallel with this, to purify desire.
Knowledge and will are the tools for the accomplishment of this purification.
Well then, O Gautama, I shall communicate
this mystery, the hoary
Brahman, and what happens to the Self after reaching death.
Some enter the womb in order to have a body, as organic beings; others go into inorganic matter, according to their work and according to their knowledge.
He, the highest Person, who is awake in us while we are asleep, shaping one lovely sight after another, that indeed is the Bright, that is Brahman, that alone is called the Immortal. All worlds are contained in it, and no one goes beyond. This is that.
As the one fire after it has entered the world, though single, becomes manifold according to whatever it burns, thus the One Self 'within all things becomes manifold, according to whatever it enters, and exists also without.
As the one air, after it has entered the world, though single, becomes manifold according to whatever it enters, thus the One Self within all things becomes manifold, according to whatever it enters, and exists also without.
As the Sun, the eye of the whole world, is not contaminated by the external impurities seen by the eyes, thus the One Self within all things is never contaminated by the misery of the world, being Himself without.
There is One ruler, the Self within all things, who makes the One form manifold. The wise who perceive Him within themselves, to them belongs eternal happiness, not to others.
Those of you who would know yourselves in the spirit of truth, learn to
live alone even amidst the great crowds which may sometimes surround
you. Seek communion and intercourse only with the God within your own
soul; heed only the praise or blame of that deity which can never be
separated from your true self, as it is verily that God itself: called
the HIGHER CONSCIOUSNESS. Put without delay your good intentions into
practice, never leaving a single one to remain only an intention -
expecting, meanwhile, neither reward nor even acknowledgment for the
good you may have done. Reward and acknowledgment are in yourself and
inseparable from you, as it is your Inner Self alone which can
appreciate them at their true degree and value. For each one of you
contains within the precincts of his inner tabernacle the Supreme Court
- prosecutor, defense, jury and judge - whose sentence is the only one
without appeal; since none can know you better than you do yourself,
when once you have learnt to judge that Self by the never wavering
light of the inner divinity - your higher Consciousness.
True perception is true knowledge. Perception is the capacity of the
soul; it is the sight of the higher intelligence whose vision never
errs. And that can be best exercised in true serenity of mind, as
Mahatma K.H. observes: "It is upon the serene and placid surface of the
unruffled mind that visions gathered from the invisible, find a
representation in the visible world." In short - as the Hindu allegory
has it - "It is in the dead of night that Krishna is born."
In occultism, Krishna represents the Christ Principle; the Atma of the Vedantins, or the seventh principle; the Logos of the Christians - the Divine Spirit, who is the manifested Son of the unmanifested Father. In the dead of night, that is, when there is complete physical and mental rest, when there is perfect quiet and peace of mind. It is only then that the individuality of man - his higher nature - becomes a fit vehicle for the manifestation of The Word. This is what is meant in the Bible where it says that we must try to obtain "redemption through Christ." The Divine Principle in man is indivisible; the human soul is universal. He who would live and enjoy eternal life must live in and unite the human soul with the Divine Principle. Therefore a sense of personal isolation brings on death and annihilation, while genuine unselfish philanthropy places the individual in touch with the Divine Spirit, and thus gives him eternal life.
The Divine Spirit is all-pervading, and those who put themselves en rapport with the Divine Spirit are necessarily en rapport with all other entities who are also en rapport with it. Hence, the Mahatmas, who are conscious of the Logos, are in constant magnetic relation to those who succeed in extricating themselves from the lower animal nature; and, by evolving the higher Manas (the mind, the fifth principle of the occultist), to unite it permanently with Buddhi and Atma, the sixth and the seventh principles mentioned in the occult doctrine. It is by this means that the Mahatmas must first be known. What is a Mahatma? Is it his physical body? No! The physical must perish, sooner or later. But the Mahatma lives in his higher individuality and, to know him truly, he must be known through that individuality in which he is centered. The body is merely a fulcrum of the lever through which physical results have to be produced. But, for him, the body is like a house. He inhabits it so long as it serves his purpose.
Knowledge increases in proportion to its use. That is to say, the more we teach, the more we learn. In the same manner, the more that an organ is exercised, the greater is its functional activity increased; provided, of course, that too much is not expected of it at once. So also is the will strengthened, the more it is exercised; and the more one meets with temptations - which can only be possible if he lives with his companions - the greater opportunities has he of exercising and thereby strengthening the will. In this process, there does come a time when the constitution of one is so changed as to incapacitate him for work on the physical plane. He must then work upon it, through higher planes into which he must retire. But until that time arrives he must be with humanity, and unselfishly work for their real progress and advancement. This alone can bring true happiness.
understand the mysteries of Thy creations
When Thou didst raise up beyond the ninth sphere,
The sphere of Intelligence, 'the temple before it',
'And the Tenth shall be sacred to the Lord.'
This is the sphere exalted beyond height
To which thought cannot attain.
There abides the Mystery, the canopy of Thy glory.
Thou didst cast it from the silver of Truth,
From the gold of Intelligence Thou fashionest its insignia.
On pillars of righteousness Thou didst
set its orbit,
And from Thy power derives its existence.
From Thee and to Thee its purpose,
'Unto Thee shall be its yearning.'
What does your mind seek?
Where is your heart?
If you give your heart to each and every thing,
You lead it nowhere: you destroy your heart.
Can anything be found on earth?
Beyond is the place where one lives.
I would be lying to myself were I to say:
"Perhaps everything ends on this earth;
Here do our lives end."
No, O LORD of the Close Vicinity,
It is beyond, with those who dwell in Your house,
I will sing songs to You, in the innermost of heaven.
My heart rises;
I fix my eyes upon You,
Next to You, beside You,
O GIVER OF LIFE.
In the June, 06 "Lucifer7" you used the piece "Laws of Harmonious Living," from my Protogonos newsletter. Its attributed there to "E.B. Szekely." I made a mistake. I'm pretty sure I wrote that myself about 20 years ago and used the Szekely pen-name. I just remembered the name from somewhere and didn't know at the time he was a known and current author. I should have made a note of it or changed it in the digital copy of Protogonos.
- Mark R. Jaqua
A number of psychical researchers, thirsting after occult knowledge, went into a wilderness to seek for the serpent of wisdom. The day was very hot and they became very hungry, so that they would have eaten almost any kind of food, however repulsive, to keep themselves from starvation. At last they espied a serpent of a beautiful green color, with a golden crown upon its head. They caught the snake and resolved to eat it; but they would not eat it raw and alive. So they cut it to pieces. One boiled his piece, another roasted his, and the third attempted to make a stew of it; but, wondrous to relate, whenever a piece was nearly done, it disappeared, and nothing remained but some indigestible bones.
Then the psychical researchers were very much disappointed and wept; when a voice from above spoke to them and said: "He who wishes to come into possession of the truth must learn how to eat living snakes. He must not expect to have the truth killed and dressed up to suit his taste; but absorb the living spirit of wisdom, such as it is."