🍀 TALKS ON THE PATH OF OCCULTISM 🍀
✍️. ANNIE BESANT and LEADBEATER
📚. Prasad Bharadwaj
🌻 INTRODUCTION - 1 🌻
1. A.B. – Light on the Path is one of a number of different occult treatises which are in the care of the great Teachers and are used in the instruction of disciples.
It is a part of The Book of the Golden Precepts, which contains many treatises which were written in different ages of the world, but have one characteristic in common, that they contain occult truth, and have therefore to be studied in a different way from ordinary books.
The understanding of these treatises depends upon the capacity of the reader, and when any one of them is published to the world only distorted views of its teaching will be acquired, if it is taken literally.
2. Definitely intended for the quickening of the evolution of those who are on the Path, this book puts forward ideals which people of the world are rarely prepared to accept. Only as far as a man is able and willing to live the teaching, will he be able to understand it.
If he does not practise it, it will remain a sealed book to him. Any effort to live it will throw light upon it; but if the reader makes no effort, he will not only gain very little, but he will turn against the book and say that it is useless.
3. This treatise falls naturally into certain divisions. It was given to the Western world by the Master Hilarion, one of the great Teachers belonging to the White Lodge – a Master who played a great part in the Gnostic and Neoplatonic movements, one of the great persons who made attempts to keep Christianity alive. His incarnations have run very much in Greece and Rome, and He takes special interest in guiding the evolution of the Western world.
He obtained the book as we have it, without the notes, from the Venetian Master, one of the greater Teachers whom H.P.B. spoke of as Chohans.
4. Fifteen of the short rules that you find in the first part of this book, and fifteen in the second part, are exceedingly old, and were written in the most ancient Sanskrit.
To these short sentences which are used as a basis for the instruction of the disciple, the Chohan added other sentences, which now form part of the book, and are always to be read along with them, to supply complementary ideas without which the reader might be led astray. All the rules in both parts of the book, except the thirty short aphorisms, were written by the Chohan who gave it to the Master Hilarion.
The following table shows the fifteen short rules in Part I as they existed in the exceedingly ancient manuscript; the number at the beginning of each is the original one, but the number at the end is that which appears in the modern book.
1. Kill out ambition.
2. Kill out desire of life.
3. Kill out desire of comfort.
4. Kill out all sense of separateness.
5. Kill out desire of sensation.
6. Kill out the hunger for growth.
7. Desire only that which is within you.
8. Desire only that which is beyond you.
9. Desire only that which is unattainable.
10. Desire power ardently.
11. Desire peace fervently.
12. Desire possessions above all.
13. Seek out the way.
14. Seek the way by retreating within.
15. Seek the way by advancing boldly without.
Continues...
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30 Sep 2020
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🌹 LIGHT ON THE PATH - 2 🌹
🍀 For those WHO DESIRE TO ENTER WITHIN - For DISCIPLES 🍀
✍️. ANNIE BESANT and LEADBEATER
📚. Prasad Bharadwaj
🌻 INTRODUCTION - 2 🌻
5. It will be noticed from the above table (which covers only Part I of the book) that rules 4, 8, 12, 16, 20 and 21 are absent from the list. That is because they do not belong to the most ancient part of the book.
Those rules and the preliminary and concluding comments are the portion added by the greater One who gave it to the Master. In addition there are notes, which were written by the Master Hilarion Himself.
The book as originally published in 1885 contained these three portions: the aphorisms from the ancient manuscript, the additions of the Chohan, and the notes of the Master Hilarion.
All these were written down by Mabel Collins, who acted as the physical instrument, as the pen that wrote it. The Master was Himself the translator of the book, and He impressed it upon her brain. His was the hand that held the pen.
Then there subsequently appeared in Lucifer under the title of “Comments” a few articles which were written by Mabel Collins under the influence of the Master, and which are exceedingly valuable, worth reading and studying.
6. Now, taking up the book itself, we first find the following statement:
7. These rules are written for all disciples: Attend you to them.
8. A distinction is made here between the world and the disciples; this is not a book intended for the world in general.
The word disciple is to be considered in two senses – the uninitiated and the initiated. In reading the book carefully we can trace the two distinct lines of teaching clothed in the same words; each sentence contains a double meaning, one intended for the more and the other for the less advanced.
We will try to trace them out when we come to the preliminary statements. The second part of the treatise appears to be intended entirely for the initiated disciple, but this duality runs through the first part.
9. Many persons not yet approaching discipleship entirely misunderstand these rules, and often criticize them as holding up^ an ideal which is hard and wanting in sympathy.
This is constantly the case when an ideal is presented which is too high for the reader. No person is helped by an ideal, however noble in itself, which to him is not attractive; it is a practical lesson for dealing with human beings that we should put before them only such ideals as may attract them. With all books of this kind that which a man gets out of them is what he brings to them; his understanding depends upon his own power to answer to the thoughts which they contain.
Even material things exist for us only if we have developed the organs which can respond to them; hence at the present time there are hundreds of vibrations playing upon us to which we are incapable of giving heed.
Sir William Crookes once illustrated this very well when he was trying to show how circumscribed was our knowledge of electricity, and how great therefore was the possibility of progress in electrical science.
He said that it would make an enormous difference to us, would in fact revolutionize our ideas, if we had organs answering to electrical vibrations instead of eyes sensitive to light vibrations. In dry air we should not be conscious of anything, for it does not conduct electricity.
A house made of glass would be opaque, but an ordinary house would be transparent. A silver wire would look like a hole or tunnel in the air. What we know of the world thus depends upon our response to its vibrations.
Similarly, if we cannot answer to a truth, it is not truth for us. So, when dealing with books written by occultists we can only catch their thought in proportion to our own spiritual advancement. Any part of their thought which is too subtle or too high simply passes by us as if it were not there.
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02 Oct 2020
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🌹 LIGHT ON THE PATH - 3 🌹
🍀 For those WHO DESIRE TO ENTER WITHIN - For DISCIPLES 🍀
✍️. ANNIE BESANT and LEADBEATER
📚. Prasad Bharadwaj
🌻 INTRODUCTION - 3 🌻
10. Much more can be got out of this book by meditation than by mere reading; its greatest value is that it gives directions to our meditation. Pick out a single sentence and then meditate upon it; stop the working of the lower mind and awaken the inner consciousness which comes directly in contact with the thought. One may thus get away from images of the concrete mind to a direct perception of the truth.
Meditation thus enables one to obtain in the brain a large amount of the direct knowledge of the truth which the ego has acquired in his own worlds. Still, a man who meditates, but does not read or listen to a teacher as well, although he is sure to progress on the spiritual plane, will do so only slowly. If he had had the additional advantage of reading or listening, he would advance far more rapidly.
The lecture or study can tune the brain of the student so that it will obtain more knowledge through meditation.
But for a man who only listens or reads, and does not meditate, hardly any advancement is possible, and progress is exceedingly slow. Both should be combined; much meditation and a little hearing or reading will carry a man far indeed.
11. C.W.L. – On the title-page of the first edition of Light on the Path, published in 1885, it is described as: “A treatise written for the personal use of those who are ignorant of ‘ the Eastern Wisdom, and who desire to enter within its influence.”
But the book itself begins with the statement that these rules are written for all disciples. The latter description is surely the more accurate one, as the history of the book will show.
12. As we have it at present it was dictated by the Master Hilarion through Mabel Collins – a lady well known in Theosophical circles, who at one time collaborated with Madame Blavatsky in the editorship of Lucifer.
The Master Hilarion had in turn received it from His own Teacher, the Great One who among Theosophical students is sometimes called the Venetian. But even He was the author of only a part of it. It has passed through three phases; let us set them down in order.
13. It is but a small book even now, but the first form in which we have seen it is smaller yet.
It is a palm-leaf manuscript, old beyond computation; so old that even before the time of Christ men had already forgotten its date and the name of its writer, and regarded its origin as lost in the mists of prehistoric antiquity. It consists of ten leaves, and on each leaf are written three lines only, for in a palm-leaf manuscript the lines run along the page, not across it as with us.
Each line is complete in itself – a short aphorism – and the language in which they are written is an archaic form of Sanskrit.
14. The Venetian Master translated these aphorisms from Sanskrit into Greek, for the use of His Alexandrian pupils, of whom the Master Hilarion was one, in His incarnation as Iamblichus.
Not only did He translate the aphorisms, but He added to them certain explanations, which we shall do well to take along with the original. For example, if we look at the first three aphorisms, we shall see that the paragraph marked 4, which follows them, is clearly intended as a commentary on them; so we should read it thus:
“Kill out ambition; but work as those work who are ambitious. Kill out desire of life; but respect life as those do who desire it. Kill out desire of comfort; but be happy as those are who live for happiness.”
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03 Oct 2020
🍀 For those WHO DESIRE TO ENTER WITHIN - For DISCIPLES 🍀
✍️. ANNIE BESANT and LEADBEATER
📚. Prasad Bharadwaj
🌻 INTRODUCTION - 3 🌻
10. Much more can be got out of this book by meditation than by mere reading; its greatest value is that it gives directions to our meditation. Pick out a single sentence and then meditate upon it; stop the working of the lower mind and awaken the inner consciousness which comes directly in contact with the thought. One may thus get away from images of the concrete mind to a direct perception of the truth.
Meditation thus enables one to obtain in the brain a large amount of the direct knowledge of the truth which the ego has acquired in his own worlds. Still, a man who meditates, but does not read or listen to a teacher as well, although he is sure to progress on the spiritual plane, will do so only slowly. If he had had the additional advantage of reading or listening, he would advance far more rapidly.
The lecture or study can tune the brain of the student so that it will obtain more knowledge through meditation.
But for a man who only listens or reads, and does not meditate, hardly any advancement is possible, and progress is exceedingly slow. Both should be combined; much meditation and a little hearing or reading will carry a man far indeed.
11. C.W.L. – On the title-page of the first edition of Light on the Path, published in 1885, it is described as: “A treatise written for the personal use of those who are ignorant of ‘ the Eastern Wisdom, and who desire to enter within its influence.”
But the book itself begins with the statement that these rules are written for all disciples. The latter description is surely the more accurate one, as the history of the book will show.
12. As we have it at present it was dictated by the Master Hilarion through Mabel Collins – a lady well known in Theosophical circles, who at one time collaborated with Madame Blavatsky in the editorship of Lucifer.
The Master Hilarion had in turn received it from His own Teacher, the Great One who among Theosophical students is sometimes called the Venetian. But even He was the author of only a part of it. It has passed through three phases; let us set them down in order.
13. It is but a small book even now, but the first form in which we have seen it is smaller yet.
It is a palm-leaf manuscript, old beyond computation; so old that even before the time of Christ men had already forgotten its date and the name of its writer, and regarded its origin as lost in the mists of prehistoric antiquity. It consists of ten leaves, and on each leaf are written three lines only, for in a palm-leaf manuscript the lines run along the page, not across it as with us.
Each line is complete in itself – a short aphorism – and the language in which they are written is an archaic form of Sanskrit.
14. The Venetian Master translated these aphorisms from Sanskrit into Greek, for the use of His Alexandrian pupils, of whom the Master Hilarion was one, in His incarnation as Iamblichus.
Not only did He translate the aphorisms, but He added to them certain explanations, which we shall do well to take along with the original. For example, if we look at the first three aphorisms, we shall see that the paragraph marked 4, which follows them, is clearly intended as a commentary on them; so we should read it thus:
“Kill out ambition; but work as those work who are ambitious. Kill out desire of life; but respect life as those do who desire it. Kill out desire of comfort; but be happy as those are who live for happiness.”
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03 Oct 2020
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🌹 LIGHT ON THE PATH - 4 🌹
🍀 For those WHO DESIRE TO ENTER WITHIN - For DISCIPLES 🍀
✍️. ANNIE BESANT and LEADBEATER
📚. Prasad Bharadwaj
🌻 INTRODUCTION - 4 🌻
15. In the same way rules, 5, 6 and 7 form a group, followed by 8, which is a comment by the Chohan – and so on far into the book. These groups of three are not put so by mere coincidence, but intentionally. If we examine them we shall find that there is a certain bond between the three in each case. For example, the three rules grouped together above point to purity of heart and steadiness of spirit. One may say that they indicate what the man must do with himself, what is his duty to himself in the way of preparation for work.
16. The second set of three aphorisms (numbers 5 to 8) states that we are to kill out all sense of separateness, desire for sensation, and the hunger for growth. They indicate man’s duty to those around him socially. He must realize that he is one with others. He must be willing to give up selfish and separate pleasures. He must kill out the desire for personal growth, and work for the growth of the whole.
17. In the next set of three (numbers 9 to 12) we are told what to desire – that which is within us, that which is beyond us, and that which is unattainable. These are clearly a man’s duty to his Higher Self. Then follow aphorisms (13 to 16) on the desire for power, peace and possessions. Those are all desires which fit us for the work of the Path. The next group of rules (17 to 20) tell the aspirant how to seek the way.
18. The rules now numbered 4, 8, 12, etc., are explanations and amplifications by the Venetian Master. They, with the original aphorisms, formed the book as it was first published in 1885, for the Master Hilarion translated it from Greek into English and gave it in that form. Almost immediately after it was printed. He added to it a number of most valuable notes of His own. For that first edition those notes were printed on separate pages, the backs of which were gummed so that they might be attached at the beginning and the end of the little book which bad just passed through the press. In further editions, those notes have been inserted in their appropriate places.
Continues...
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04 Oct 2020
🍀 For those WHO DESIRE TO ENTER WITHIN - For DISCIPLES 🍀
✍️. ANNIE BESANT and LEADBEATER
📚. Prasad Bharadwaj
🌻 INTRODUCTION - 4 🌻
15. In the same way rules, 5, 6 and 7 form a group, followed by 8, which is a comment by the Chohan – and so on far into the book. These groups of three are not put so by mere coincidence, but intentionally. If we examine them we shall find that there is a certain bond between the three in each case. For example, the three rules grouped together above point to purity of heart and steadiness of spirit. One may say that they indicate what the man must do with himself, what is his duty to himself in the way of preparation for work.
16. The second set of three aphorisms (numbers 5 to 8) states that we are to kill out all sense of separateness, desire for sensation, and the hunger for growth. They indicate man’s duty to those around him socially. He must realize that he is one with others. He must be willing to give up selfish and separate pleasures. He must kill out the desire for personal growth, and work for the growth of the whole.
17. In the next set of three (numbers 9 to 12) we are told what to desire – that which is within us, that which is beyond us, and that which is unattainable. These are clearly a man’s duty to his Higher Self. Then follow aphorisms (13 to 16) on the desire for power, peace and possessions. Those are all desires which fit us for the work of the Path. The next group of rules (17 to 20) tell the aspirant how to seek the way.
18. The rules now numbered 4, 8, 12, etc., are explanations and amplifications by the Venetian Master. They, with the original aphorisms, formed the book as it was first published in 1885, for the Master Hilarion translated it from Greek into English and gave it in that form. Almost immediately after it was printed. He added to it a number of most valuable notes of His own. For that first edition those notes were printed on separate pages, the backs of which were gummed so that they might be attached at the beginning and the end of the little book which bad just passed through the press. In further editions, those notes have been inserted in their appropriate places.
Continues...
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04 Oct 2020
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🌹 LIGHT ON THE PATH - 5 🌹
🍀 For those WHO DESIRE TO ENTER WITHIN - For DISCIPLES 🍀
✍️. ANNIE BESANT and LEADBEATER
📚. Prasad Bharadwaj
🌻 INTRODUCTION - 5 🌻
19. The beautiful little essay on Karma which appears at the end of the book is also from the hand of the Venetian Master, and was included in the book from the first edition.
20. The archaic Sanskrit manuscript which was the basis of Light on the Path was also translated into Egyptian; and many of the explanations of the Venetian Master have more the ring of Egyptian than of Indian teaching.
Therefore, the student who can enter to some extent into the spirit of that old civilization will find it a great help to his understanding of this book. The conditions which surrounded us in ancient Egypt were radically different from those of the present day.
It is almost impossible to make people understand them now; yet if we could get back into the mental attitude of those ancient times we should realize a very great deal which now, I am afraid, we miss. We are in the habit of thinking too much of the intellect of the present day, and are fond of boasting of the advance we have made beyond the old civilizations.
There undoubtedly are certain points in which we have advanced beyond them, but there are other matters in which we are by no means at their level.
The comparison is perhaps a little unfair, however, because as yet ours is a very young civilization. If we go back three hundred years in the history of Europe, and especially the history of England, we find a state of affairs which seems very uncivilized indeed.
When we compare these three hundred years, including the one hundred and fifty years of scientific development which have played so large a part in our civilized history, with the four thousand years through which the Egyptian civilization flourished practically unchanged, we see at once that ours is a very small affair.
Any civilization which has lasted as long as four thousand years has had an opportunity to try all sorts of experiments and to obtain results which we have not had yet, so it is not fair to compare us at our beginning with any of the great civilizations at their zenith.
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05 Oct 2020
🌹 LIGHT ON THE PATH - 7 🌹
🍀 For those WHO DESIRE TO ENTER WITHIN - For DISCIPLES 🍀
✍️. ANNIE BESANT and LEADBEATER
📚. Prasad Bharadwaj
🌻 INTRODUCTION - 7 🌻
24. It is easy for some of us who have undergone the training that enables us to remember our past lives.
I remember my own last incarnation in Greece, where I took part in the Eleusinian Mysteries, and another life much earlier in which the great Mysteries of Egypt, of which some remnants still exist in Freemasonry, figured largely, and that enables me to get more good out of such books as this than I could without such memory.
Even impressions from the past, giving a sense of atmosphere, are a great help. Egyptian or Indian, there is no more precious gem in our Theosophical literature – no book which will better repay the most careful and detailed study.
25. As already explained, Light on the Path was the first of three treatises which occupy an unique position in our Theosophical literature, as they give directions from Those who have trodden the Path to those who desire to tread it.
I remember that the late Swami T. Subba Row once told us that its precepts had several layers of meaning – that they could be taken over and over again as directions for different stages.
First, they are useful for the aspirants – those who are treading the probationary path. Then they begin all over again at a higher level for him who has entered upon the Path proper through the portal of the first of the great Initiations.
And yet again, when Adeptship has been attained, it is said that once more, in some still higher sense, these same precepts may be taken as directions for one who presses onwards to still higher achievements. In this way, for the man who can understand it in the whole of its mystic meaning, this manual carries us farther than any other.
These books which are definitely written for the quickening of the evolution of those who are on the Path put forward ideals which men in the world are usually not prepared to accept. Even among students there may be some who wonder at the form in which the teaching is given. The only way to understand it is to take it for granted and try to live it.
In At the Feet of the Master it is said that it is not enough to say that it is poetic and beautiful; a man who wishes to succeed must do exactly what the Master says, attending to every word and taking every hint. That is equally true of this book.
The man who does not try to live according to the teaching will constantly come up against points in it which will ruffle him – with which he will find himself quite out of agreement; but if he tries to live it, the sense in which it is to be taken will eventually dawn upon him.
Any honest effort really to live the teaching always throws light on it, and that is the only way in which this priceless pearl can be appreciated.
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07 Oct 2020
🌹 LIGHT ON THE PATH - 5 🌹
🍀 For those WHO DESIRE TO ENTER WITHIN - For DISCIPLES 🍀
✍️. ANNIE BESANT and LEADBEATER
📚. Prasad Bharadwaj
🌻 1. BEFORE THE EYES CAN SEE THEY MUST BE IN CAPABLE OF TEARS . - 5 🌻
40. When the disciple reaches this stage his consciousness has become part of the life of the world. If he thinks of himself as “I” it is as part of that “I” in which all other “Is” also exist.
Now there is for him nothing which is outside or separate from himself; he identifies himself with the one great life in whatever stage it may be, whenever it is in need of help. He entirely loses the sense, which is so common in the world, of some people being outside; he is in all and with all.
41. This realization of union makes an enormous difference to the help that the man is able to give to the world.
When he is helping any person he feels his troubles as his own, not as the difficulties of another, separate from himself. He sees them exactly as that person does; therefore instead of assisting him from the outside he is helping him from within.
There is a world of difference between the help given by one from the outside and that which is given from within; the former is a temporary and adventitious aid, but the inside help adds to the power of the man’s life.
42. The disciple can reach this state only because he has cultivated sympathy, has learnt to identify himself with the joys and sorrows of others, has made his own life a life common to all. Without that, this loss of separateness would be unattainable.
The only incapability of tears that he has to know is that which makes him indifferent to the things that touch the personal self, but leaves him keenly alive to all that affects the other souls around him.
Continues....
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13 Oct 2020
🍀 For those WHO DESIRE TO ENTER WITHIN - For DISCIPLES 🍀
✍️. ANNIE BESANT and LEADBEATER
📚. Prasad Bharadwaj
🌻 INTRODUCTION - 5 🌻
19. The beautiful little essay on Karma which appears at the end of the book is also from the hand of the Venetian Master, and was included in the book from the first edition.
20. The archaic Sanskrit manuscript which was the basis of Light on the Path was also translated into Egyptian; and many of the explanations of the Venetian Master have more the ring of Egyptian than of Indian teaching.
Therefore, the student who can enter to some extent into the spirit of that old civilization will find it a great help to his understanding of this book. The conditions which surrounded us in ancient Egypt were radically different from those of the present day.
It is almost impossible to make people understand them now; yet if we could get back into the mental attitude of those ancient times we should realize a very great deal which now, I am afraid, we miss. We are in the habit of thinking too much of the intellect of the present day, and are fond of boasting of the advance we have made beyond the old civilizations.
There undoubtedly are certain points in which we have advanced beyond them, but there are other matters in which we are by no means at their level.
The comparison is perhaps a little unfair, however, because as yet ours is a very young civilization. If we go back three hundred years in the history of Europe, and especially the history of England, we find a state of affairs which seems very uncivilized indeed.
When we compare these three hundred years, including the one hundred and fifty years of scientific development which have played so large a part in our civilized history, with the four thousand years through which the Egyptian civilization flourished practically unchanged, we see at once that ours is a very small affair.
Any civilization which has lasted as long as four thousand years has had an opportunity to try all sorts of experiments and to obtain results which we have not had yet, so it is not fair to compare us at our beginning with any of the great civilizations at their zenith.
🌹 🌹 🌹 🌹 🌹
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05 Oct 2020
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🌹 LIGHT ON THE PATH - 6 🌹
🍀 For those WHO DESIRE TO ENTER WITHIN - For DISCIPLES 🍀
✍️. ANNIE BESANT and LEADBEATER
📚. Prasad Bharadwaj
🌻 INTRODUCTION - 6 🌻
21. Our fifth sub-race has by no means reached its highest point or its greatest glory, and that point when reached will be a definite advance upon all other civilizations, especially in certain respects.
It will have its own characteristics and some of them may seem to us less pleasing than those of the earlier civilizations, but on the whole it will be an advance, because the successive races are like the tide when the waves are coming in. Each comes in and recedes, and the next one comes in just a little further.
They all have their rise and climax, and their decay. With us the tide is still rising, so we have not yet the settled order in certain respects that they had in some of the older civilizations. We are, unfortunately, far as yet from the realization of unselfishness – from the feeling that the community as a whole is the chief thing to be considered and not the individual.
That was attained in some of the older civilizations to an extent which would make it seem to us now a kind of Utopia, but on the other hand we are growing into possession of powers which those older peoples did not possess. There was a short period in the early history of Rome when “none was for the party and all were for the State”, as Macaulay put it.
Pythagoras, speaking to the people at Taormina, told them that the State was more than father and mother, more even than wife and child, and that every man should always be ready to give up his own thoughts, feeling and wishes for the sake of unity – for the res publica, the original of ‘republic’, the common weal or well-being of the whole, to which every one should be willing to sacrifice his personal interests. In England, too, in the days of Queen Elizabeth, there was a period of such true patriotic feeling and activity.
22. I do not mean that in ancient Egypt or in ancient Greece, or anywhere else in the world, all the people were unselfish. Not by any means, but all educated people took a very much wider view, a much more communal view of life than we do.
They thought very much more of the State and much less of their individual welfare or progress. We shall attain to that too, and when we do we ought to realize it more fully than any of the ancient races, and also bring to it some development which the older races had not.
23. If, then, we could get back into that old Egyptian outlook, we should understand Light on the Path very much better. The student will do well to try to produce that attitude in himself in his study of it, so that it may help him to put himself into the place of those who studied it in the older times.
🌹 🌹 🌹 🌹 🌹
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06 Oct 2020
🍀 For those WHO DESIRE TO ENTER WITHIN - For DISCIPLES 🍀
✍️. ANNIE BESANT and LEADBEATER
📚. Prasad Bharadwaj
🌻 INTRODUCTION - 6 🌻
21. Our fifth sub-race has by no means reached its highest point or its greatest glory, and that point when reached will be a definite advance upon all other civilizations, especially in certain respects.
It will have its own characteristics and some of them may seem to us less pleasing than those of the earlier civilizations, but on the whole it will be an advance, because the successive races are like the tide when the waves are coming in. Each comes in and recedes, and the next one comes in just a little further.
They all have their rise and climax, and their decay. With us the tide is still rising, so we have not yet the settled order in certain respects that they had in some of the older civilizations. We are, unfortunately, far as yet from the realization of unselfishness – from the feeling that the community as a whole is the chief thing to be considered and not the individual.
That was attained in some of the older civilizations to an extent which would make it seem to us now a kind of Utopia, but on the other hand we are growing into possession of powers which those older peoples did not possess. There was a short period in the early history of Rome when “none was for the party and all were for the State”, as Macaulay put it.
Pythagoras, speaking to the people at Taormina, told them that the State was more than father and mother, more even than wife and child, and that every man should always be ready to give up his own thoughts, feeling and wishes for the sake of unity – for the res publica, the original of ‘republic’, the common weal or well-being of the whole, to which every one should be willing to sacrifice his personal interests. In England, too, in the days of Queen Elizabeth, there was a period of such true patriotic feeling and activity.
22. I do not mean that in ancient Egypt or in ancient Greece, or anywhere else in the world, all the people were unselfish. Not by any means, but all educated people took a very much wider view, a much more communal view of life than we do.
They thought very much more of the State and much less of their individual welfare or progress. We shall attain to that too, and when we do we ought to realize it more fully than any of the ancient races, and also bring to it some development which the older races had not.
23. If, then, we could get back into that old Egyptian outlook, we should understand Light on the Path very much better. The student will do well to try to produce that attitude in himself in his study of it, so that it may help him to put himself into the place of those who studied it in the older times.
🌹 🌹 🌹 🌹 🌹
#ChaitanyaVijnanam #PrasadBhardwaj #చైతన్యవిజ్ఞానం #LightonPath #Theosophy
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06 Oct 2020
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🌹 LIGHT ON THE PATH - 7 🌹
🍀 For those WHO DESIRE TO ENTER WITHIN - For DISCIPLES 🍀
✍️. ANNIE BESANT and LEADBEATER
📚. Prasad Bharadwaj
🌻 INTRODUCTION - 7 🌻
24. It is easy for some of us who have undergone the training that enables us to remember our past lives.
I remember my own last incarnation in Greece, where I took part in the Eleusinian Mysteries, and another life much earlier in which the great Mysteries of Egypt, of which some remnants still exist in Freemasonry, figured largely, and that enables me to get more good out of such books as this than I could without such memory.
Even impressions from the past, giving a sense of atmosphere, are a great help. Egyptian or Indian, there is no more precious gem in our Theosophical literature – no book which will better repay the most careful and detailed study.
25. As already explained, Light on the Path was the first of three treatises which occupy an unique position in our Theosophical literature, as they give directions from Those who have trodden the Path to those who desire to tread it.
I remember that the late Swami T. Subba Row once told us that its precepts had several layers of meaning – that they could be taken over and over again as directions for different stages.
First, they are useful for the aspirants – those who are treading the probationary path. Then they begin all over again at a higher level for him who has entered upon the Path proper through the portal of the first of the great Initiations.
And yet again, when Adeptship has been attained, it is said that once more, in some still higher sense, these same precepts may be taken as directions for one who presses onwards to still higher achievements. In this way, for the man who can understand it in the whole of its mystic meaning, this manual carries us farther than any other.
These books which are definitely written for the quickening of the evolution of those who are on the Path put forward ideals which men in the world are usually not prepared to accept. Even among students there may be some who wonder at the form in which the teaching is given. The only way to understand it is to take it for granted and try to live it.
In At the Feet of the Master it is said that it is not enough to say that it is poetic and beautiful; a man who wishes to succeed must do exactly what the Master says, attending to every word and taking every hint. That is equally true of this book.
The man who does not try to live according to the teaching will constantly come up against points in it which will ruffle him – with which he will find himself quite out of agreement; but if he tries to live it, the sense in which it is to be taken will eventually dawn upon him.
Any honest effort really to live the teaching always throws light on it, and that is the only way in which this priceless pearl can be appreciated.
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07 Oct 2020
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🌹 LIGHT ON THE PATH - 8 🌹
🍀 For those WHO DESIRE TO ENTER WITHIN - For DISCIPLES 🍀
✍️. ANNIE BESANT and LEADBEATER
📚. Prasad Bharadwaj
🌻 INTRODUCTION - 8 🌻
26. In such books there is a great deal more meaning than the actual words convey.
Therefore to a large extent each man gets’ out of them what he brings to them-he brings the power to assimilate a certain part of their message and obtains only that part. Merely to read these books, even to study them, is therefore not enough; it is necessary to meditate over them as well.
If one takes the passages that sound a little difficult-the cryptic, mystical, paradoxical statements-and thinks and meditates over them, one gets a great deal more out of them, although often one can hardly express it.
27. I try to express what occurs to me with regard to these different points, what they have meant to me but I am conscious all the time that I am not at all fully conveying my meaning.
I know, very often, I cannot express the whole idea that is in my mind; when I put it into words it sounds quite commonplace, and yet I can see for myself a vast amount of higher meaning. I see that perhaps with my mental body.
The same thing is true at each level. In addition to what we can realize with the mental body, there is still more that can be realized only with the causal body and through intuition Whatever we express, there will always be something deeper still budding and coming to flower within us.
That man is only an expression of the Eternal, and that nothing that is out of the Eternal can aid us, is true, and it is the truth upon which the three writers of this book constantly insist.
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#ChaitanyaVijnanam #PrasadBhardwaj #చైతన్యవిజ్ఞానం #LightonPath #Theosophy
08 Oct 2020
🍀 For those WHO DESIRE TO ENTER WITHIN - For DISCIPLES 🍀
✍️. ANNIE BESANT and LEADBEATER
📚. Prasad Bharadwaj
🌻 INTRODUCTION - 8 🌻
26. In such books there is a great deal more meaning than the actual words convey.
Therefore to a large extent each man gets’ out of them what he brings to them-he brings the power to assimilate a certain part of their message and obtains only that part. Merely to read these books, even to study them, is therefore not enough; it is necessary to meditate over them as well.
If one takes the passages that sound a little difficult-the cryptic, mystical, paradoxical statements-and thinks and meditates over them, one gets a great deal more out of them, although often one can hardly express it.
27. I try to express what occurs to me with regard to these different points, what they have meant to me but I am conscious all the time that I am not at all fully conveying my meaning.
I know, very often, I cannot express the whole idea that is in my mind; when I put it into words it sounds quite commonplace, and yet I can see for myself a vast amount of higher meaning. I see that perhaps with my mental body.
The same thing is true at each level. In addition to what we can realize with the mental body, there is still more that can be realized only with the causal body and through intuition Whatever we express, there will always be something deeper still budding and coming to flower within us.
That man is only an expression of the Eternal, and that nothing that is out of the Eternal can aid us, is true, and it is the truth upon which the three writers of this book constantly insist.
🌹 🌹 🌹 🌹 🌹
#ChaitanyaVijnanam #PrasadBhardwaj #చైతన్యవిజ్ఞానం #LightonPath #Theosophy
08 Oct 2020
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🌹 LIGHT ON THE PATH - 1 🌹
🍀 For those WHO DESIRE TO ENTER WITHIN - For DISCIPLES 🍀
✍️. ANNIE BESANT and LEADBEATER
📚. Prasad Bharadwaj
🌴 THE FOUR PRELIMINARY STATEMENTS - 1 🌴
🌻 1. BEFORE THE EYES CAN SEE THEY MUST BE IN CAPABLE OF TEARS . 🌻
29. A.B. – This is the first of four statements which describe the four qualifications preliminary to the Path proper. They describe true sight, true hearing, true speech and true standing in the presence of the Master, that is to say, true ability to serve mankind under His direction.
30. This and the following three statements are intended for two classes of disciples. In the first class are those who are on the probationary path, and are therefore being taught to get rid of all that we speak of as the personality; these preliminary instructions are intended to show them that they must begin by eliminating the lower self.
In the second class are those who are already initiated. Something more is demanded from them. They must get rid of their individuality, the reincarnating ego, so that at the end of the Path their life will be entirely under the direction of the Monad.
We shall see therefore that each of these four statements can be taken as affecting the personality or the individuality, and according to the position of the student who is trying to live out their teaching will be the point of view from which he will understand them.
31. It is worth while to notice and remember that these statements can be taken from two quite different points of view in another way also.
These teachings come from Masters of the White Lodge, but exactly the same statements are made by those who follow the black magic of the dark side of life, whom we sometimes speak of as the Brothers of the Shadow or of Darkness.
There are two ways in which the eyes may become incapable of tears, and according to his motive will be the path along which the aspirant will go.
One way is that of the man who aspires to become a disciple of the dark side; he will take this statement as teaching complete indifference to pleasure and pain by means of hardening the heart and avoiding all sympathy.
Anyone who tries to become incapable of tears by killing out all feeling will be going towards the dark path.
The man on the other way is becoming incapable of tears only as far as his own personal sorrows are concerned. His own lower nature does not move him, but he is fully awake to the feelings of others. Only at his peril can a man become indifferent to the sufferings of others.
Continues...
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09 Oct 2020
🍀 For those WHO DESIRE TO ENTER WITHIN - For DISCIPLES 🍀
✍️. ANNIE BESANT and LEADBEATER
📚. Prasad Bharadwaj
🌴 THE FOUR PRELIMINARY STATEMENTS - 1 🌴
🌻 1. BEFORE THE EYES CAN SEE THEY MUST BE IN CAPABLE OF TEARS . 🌻
29. A.B. – This is the first of four statements which describe the four qualifications preliminary to the Path proper. They describe true sight, true hearing, true speech and true standing in the presence of the Master, that is to say, true ability to serve mankind under His direction.
30. This and the following three statements are intended for two classes of disciples. In the first class are those who are on the probationary path, and are therefore being taught to get rid of all that we speak of as the personality; these preliminary instructions are intended to show them that they must begin by eliminating the lower self.
In the second class are those who are already initiated. Something more is demanded from them. They must get rid of their individuality, the reincarnating ego, so that at the end of the Path their life will be entirely under the direction of the Monad.
We shall see therefore that each of these four statements can be taken as affecting the personality or the individuality, and according to the position of the student who is trying to live out their teaching will be the point of view from which he will understand them.
31. It is worth while to notice and remember that these statements can be taken from two quite different points of view in another way also.
These teachings come from Masters of the White Lodge, but exactly the same statements are made by those who follow the black magic of the dark side of life, whom we sometimes speak of as the Brothers of the Shadow or of Darkness.
There are two ways in which the eyes may become incapable of tears, and according to his motive will be the path along which the aspirant will go.
One way is that of the man who aspires to become a disciple of the dark side; he will take this statement as teaching complete indifference to pleasure and pain by means of hardening the heart and avoiding all sympathy.
Anyone who tries to become incapable of tears by killing out all feeling will be going towards the dark path.
The man on the other way is becoming incapable of tears only as far as his own personal sorrows are concerned. His own lower nature does not move him, but he is fully awake to the feelings of others. Only at his peril can a man become indifferent to the sufferings of others.
Continues...
🌹 🌹 🌹 🌹 🌹
#ChaitanyaVijnanam #PrasadBhardwaj #చైతన్యవిజ్ఞానం #LightinPath #Theosophy
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09 Oct 2020
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🌹 LIGHT ON THE PATH - 2 🌹
🍀 For those WHO DESIRE TO ENTER WITHIN - For DISCIPLES 🍀
✍️. ANNIE BESANT and LEADBEATER
📚. Prasad Bharadwaj
🌴 THE FOUR PRELIMINARY STATEMENTS - 2 🌴
32. We may contrast the two ways in a table:
🍀 For those WHO DESIRE TO ENTER WITHIN - For DISCIPLES 🍀
✍️. ANNIE BESANT and LEADBEATER
📚. Prasad Bharadwaj
🌴 THE FOUR PRELIMINARY STATEMENTS - 2 🌴
32. We may contrast the two ways in a table:
🌻 Dark Path :
1. Shuts out all feeling of sorrow.
2. Puts up a wall round oneself, to shut out all sorrows.
3. Fundamentally contracts the life.
4. Leads to death, and destruction, and avichi.
1. Shuts out all feeling of sorrow.
2. Puts up a wall round oneself, to shut out all sorrows.
3. Fundamentally contracts the life.
4. Leads to death, and destruction, and avichi.
🌻 White Path :
1. Increases the power of feeling until it responds to every vibration of others.
2. Throws down every wall or barrier that separates and prevents one from feeling the sorrows of others.
3. Expands the life, as one tries to pour oneself into the lives of others.
4. Leads to life, immortality, and nirvana.
1. Increases the power of feeling until it responds to every vibration of others.
2. Throws down every wall or barrier that separates and prevents one from feeling the sorrows of others.
3. Expands the life, as one tries to pour oneself into the lives of others.
4. Leads to life, immortality, and nirvana.
33. The fundamental difference between the two ways is that the first tends towards separateness all the time, and ends up in a condition of absolute isolation, while the second aims constantly at union, and ends in a state of perfect unity.
34. The aspirant on the white path has gradually to eliminate everything in himself which can receive from the outer world anything which he feels as pain affecting himself, anything which shakes him through his personality, any sorrow or trouble of any kind which works upon him as concerning his personal self.
He must reach a point where he is incapable of feeling sorrows for his own separate interest. In fact, he is to aim at making his kamic sheath entirely a vehicle of the Higher Self, with no independent life of its own.
It is to have neither attractions nor repulsions, neither desires nor wishes, neither hopes nor fears – the whole of that is to be eliminated.
This should not convey the mistaken idea that the sheath is to be destroyed; but it must cease to respond on its own account to impressions from the outer world.
Only the separated life must be killed out, but the sheath must be kept for use in the service of humanity.
He must reach a point where he is incapable of feeling sorrows for his own separate interest. In fact, he is to aim at making his kamic sheath entirely a vehicle of the Higher Self, with no independent life of its own.
It is to have neither attractions nor repulsions, neither desires nor wishes, neither hopes nor fears – the whole of that is to be eliminated.
This should not convey the mistaken idea that the sheath is to be destroyed; but it must cease to respond on its own account to impressions from the outer world.
Only the separated life must be killed out, but the sheath must be kept for use in the service of humanity.
35. This change that the disciple must make in his own character is definitely shown in the constitution of the sheath.
In the ordinary disciple it is constantly changing its colours; but when it is purified and all the separate life is purged away it remains a colourless and radiant vehicle, only affected by the reflections that come from the inner life; it has then no colour of its own, but only that which is thrown upon it from the Higher Self, it resembles the appearance of the moon on water – a pearly radiance, in which there is a certain play which can hardly be called colour.
This change takes place very gradually in the astral body of the disciple while he is working at the difficult task of making himself responsive to all the sorrows of his fellow-men, but more and more indifferent to all which affects himself.
It would be very easy for him to kill out every feeling, but to become increasingly sensitive to the feelings of others and at the same time not to permit any personal feelings to come in, is the much more difficult task set before the aspirant.
As he goes on with the work, however, he will find that his selfish emotions quietly disappear as they become converted into unselfish emotions.
Continues....
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#ChaitanyaVijnanam #PrasadBhardwaj #చైతన్యవిజ్ఞానం #LightonPath #Theosophy
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10 Oct 2020
In the ordinary disciple it is constantly changing its colours; but when it is purified and all the separate life is purged away it remains a colourless and radiant vehicle, only affected by the reflections that come from the inner life; it has then no colour of its own, but only that which is thrown upon it from the Higher Self, it resembles the appearance of the moon on water – a pearly radiance, in which there is a certain play which can hardly be called colour.
This change takes place very gradually in the astral body of the disciple while he is working at the difficult task of making himself responsive to all the sorrows of his fellow-men, but more and more indifferent to all which affects himself.
It would be very easy for him to kill out every feeling, but to become increasingly sensitive to the feelings of others and at the same time not to permit any personal feelings to come in, is the much more difficult task set before the aspirant.
As he goes on with the work, however, he will find that his selfish emotions quietly disappear as they become converted into unselfish emotions.
Continues....
🌹 🌹 🌹 🌹 🌹
#ChaitanyaVijnanam #PrasadBhardwaj #చైతన్యవిజ్ఞానం #LightonPath #Theosophy
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10 Oct 2020
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🌹 LIGHT ON THE PATH - 3 🌹
🍀 For those WHO DESIRE TO ENTER WITHIN - For DISCIPLES 🍀
✍️. ANNIE BESANT and LEADBEATER
📚. Prasad Bharadwaj
🌴 THE FOUR PRELIMINARY STATEMENTS - 3 🌴
36. The disciple may test the quality and genuineness of his sympathy by looking to see whether or not he feels it when the suffering of others is not intruded upon his notice.
If you see a person suffering, or if you come across a case of gross ill-usage, no doubt you feel pain, but do you feel the same pain when the person is not before your sight? Our sympathy is an exceedingly poor thing if it is excited only by the sight of suffering.
Send a person out into a great city like London, and he may be terribly affected by the suffering that he sees around him; but take him away from it all and he will soon forget the miseries he has witnessed and will become perfectly happy.
The disciple has to learn to live as if the whole of that suffering were present before him all the time; to relieve it must be the motive of his work.
37. No one has reached the stage where he is responsive to the great cry of pain, spoken of in The Voice of the Silence?1 unless his motive in life is to help humanity whether the suffering be before his eyes or not, for that is the real motive-power of a disciple.
The best way to get rid of personality, to grow indifferent to one’s own personal joys and sorrows, to become incapable of tears, is to let the mind think upon the sorrow of the world and the ways of helping it; that causes the personal self to be seen in its true place beside the larger self of the great orphan humanity.
Continues....
🌹 🌹 🌹 🌹 🌹
#ChaitanyaVijnanam #PrasadBhardwaj #చైతన్యవిజ్ఞానం #LightonPath #Theosophy
11 Oct 2020
🍀 For those WHO DESIRE TO ENTER WITHIN - For DISCIPLES 🍀
✍️. ANNIE BESANT and LEADBEATER
📚. Prasad Bharadwaj
🌴 THE FOUR PRELIMINARY STATEMENTS - 3 🌴
36. The disciple may test the quality and genuineness of his sympathy by looking to see whether or not he feels it when the suffering of others is not intruded upon his notice.
If you see a person suffering, or if you come across a case of gross ill-usage, no doubt you feel pain, but do you feel the same pain when the person is not before your sight? Our sympathy is an exceedingly poor thing if it is excited only by the sight of suffering.
Send a person out into a great city like London, and he may be terribly affected by the suffering that he sees around him; but take him away from it all and he will soon forget the miseries he has witnessed and will become perfectly happy.
The disciple has to learn to live as if the whole of that suffering were present before him all the time; to relieve it must be the motive of his work.
37. No one has reached the stage where he is responsive to the great cry of pain, spoken of in The Voice of the Silence?1 unless his motive in life is to help humanity whether the suffering be before his eyes or not, for that is the real motive-power of a disciple.
The best way to get rid of personality, to grow indifferent to one’s own personal joys and sorrows, to become incapable of tears, is to let the mind think upon the sorrow of the world and the ways of helping it; that causes the personal self to be seen in its true place beside the larger self of the great orphan humanity.
Continues....
🌹 🌹 🌹 🌹 🌹
#ChaitanyaVijnanam #PrasadBhardwaj #చైతన్యవిజ్ఞానం #LightonPath #Theosophy
11 Oct 2020
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🌹 LIGHT ON THE PATH - 4 🌹
🍀 For those WHO DESIRE TO ENTER WITHIN - For DISCIPLES 🍀
✍️. ANNIE BESANT and LEADBEATER
📚. Prasad Bharadwaj
🌴 THE FOUR PRELIMINARY STATEMENTS - 4 🌴
38. When the disciple passes through Initiation and begins to develop the buddhic consciousness, this incapacity for tears takes on a new character.
He then begins to understand the word evolution, to realize that in man it means the unfoldment of the higher triad; then he begins to see the real use and object of all the suffering and pain.
He gradually becomes incapable of tears because he understands the value of the suffering to those who are undergoing it, because he sees that when pain comes to a man it does so as an absolute necessity for the higher development of his soul.
It is true that theoretically the man might have avoided that suffering if he had acted wisely in the past, for it is the result of his past karma when it is not produced by his present follies; but the practical aspect of the matter is that the man has been foolish, has elected to learn through this kind of experience instead of through wisdom, because he has not always chosen to follow the best he knew, and now he is suffering, and the pain is bringing him wisdom for the future, and is thereby promoting his evolution.
39. Realizing this, the disciple reaches a condition in which he may be described as full of the most perfect sympathy but without regret. The sense of regret comes in only when the consciousness is unillumined by the buddic life.
When the buddhic consciousness is felt, the disciple’s sympathy increases enormously, but his regret disappears, and as he rises higher this wider view makes him incapable of tears, because in the face of the bitterest suffering to which he is learning to respond and to feel in himself, he feels also its object and end.
He can share in the suffering to the full, but without the slightest wish that it should be anything other than it is. The absence of any wish to get rid of the suffering before it has done its work, can only exist when the consciousness has buddhic illumination. That is the condition which has been described as the Christ state.
The law is good and the will of the Supreme is perfect, and the suffering works for a perfect end; therefore the disciple is filled with content and satisfaction; he feels the suffering, but of grief and sorrow he feels none at all.
Continues....
🌹 🌹 🌹 🌹 🌹
#ChaitanyaVijnanam #PrasadBhardwaj #చైతన్యవిజ్ఞానం #lightonpath #theosophy
12 Oct 2020
🍀 For those WHO DESIRE TO ENTER WITHIN - For DISCIPLES 🍀
✍️. ANNIE BESANT and LEADBEATER
📚. Prasad Bharadwaj
🌴 THE FOUR PRELIMINARY STATEMENTS - 4 🌴
38. When the disciple passes through Initiation and begins to develop the buddhic consciousness, this incapacity for tears takes on a new character.
He then begins to understand the word evolution, to realize that in man it means the unfoldment of the higher triad; then he begins to see the real use and object of all the suffering and pain.
He gradually becomes incapable of tears because he understands the value of the suffering to those who are undergoing it, because he sees that when pain comes to a man it does so as an absolute necessity for the higher development of his soul.
It is true that theoretically the man might have avoided that suffering if he had acted wisely in the past, for it is the result of his past karma when it is not produced by his present follies; but the practical aspect of the matter is that the man has been foolish, has elected to learn through this kind of experience instead of through wisdom, because he has not always chosen to follow the best he knew, and now he is suffering, and the pain is bringing him wisdom for the future, and is thereby promoting his evolution.
39. Realizing this, the disciple reaches a condition in which he may be described as full of the most perfect sympathy but without regret. The sense of regret comes in only when the consciousness is unillumined by the buddic life.
When the buddhic consciousness is felt, the disciple’s sympathy increases enormously, but his regret disappears, and as he rises higher this wider view makes him incapable of tears, because in the face of the bitterest suffering to which he is learning to respond and to feel in himself, he feels also its object and end.
He can share in the suffering to the full, but without the slightest wish that it should be anything other than it is. The absence of any wish to get rid of the suffering before it has done its work, can only exist when the consciousness has buddhic illumination. That is the condition which has been described as the Christ state.
The law is good and the will of the Supreme is perfect, and the suffering works for a perfect end; therefore the disciple is filled with content and satisfaction; he feels the suffering, but of grief and sorrow he feels none at all.
Continues....
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#ChaitanyaVijnanam #PrasadBhardwaj #చైతన్యవిజ్ఞానం #lightonpath #theosophy
12 Oct 2020
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🍀 For those WHO DESIRE TO ENTER WITHIN - For DISCIPLES 🍀
✍️. ANNIE BESANT and LEADBEATER
📚. Prasad Bharadwaj
🌻 1. BEFORE THE EYES CAN SEE THEY MUST BE IN CAPABLE OF TEARS . - 5 🌻
40. When the disciple reaches this stage his consciousness has become part of the life of the world. If he thinks of himself as “I” it is as part of that “I” in which all other “Is” also exist.
Now there is for him nothing which is outside or separate from himself; he identifies himself with the one great life in whatever stage it may be, whenever it is in need of help. He entirely loses the sense, which is so common in the world, of some people being outside; he is in all and with all.
41. This realization of union makes an enormous difference to the help that the man is able to give to the world.
When he is helping any person he feels his troubles as his own, not as the difficulties of another, separate from himself. He sees them exactly as that person does; therefore instead of assisting him from the outside he is helping him from within.
There is a world of difference between the help given by one from the outside and that which is given from within; the former is a temporary and adventitious aid, but the inside help adds to the power of the man’s life.
42. The disciple can reach this state only because he has cultivated sympathy, has learnt to identify himself with the joys and sorrows of others, has made his own life a life common to all. Without that, this loss of separateness would be unattainable.
The only incapability of tears that he has to know is that which makes him indifferent to the things that touch the personal self, but leaves him keenly alive to all that affects the other souls around him.
Continues....
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13 Oct 2020
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*🌹 LIGHT ON THE PATH - 6 🌹*
*🍀 For those WHO DESIRE TO ENTER WITHIN - For DISCIPLES 🍀*
✍️. ANNIE BESANT and LEADBEATER
📚. Prasad Bharadwaj
*🌻 1. BEFORE THE EYES CAN SEE THEY MUST BE IN CAPABLE OF TEARS - 6 🌻*
43. C.W.L. – Our President has explained with regard to the first four statements in this book, beginning “Before the eyes can see they must be incapable of tears,” that they may be taken in quite a wrong way, and are then as acceptable to the black magician as to ourselves.
He would understand them to mean that he must kill out all feeling, build himself into a shell and shut the sorrows and the troubles of the world outside it.
That is exactly the opposite of the teaching given to the pupil on the white path, who is taught to increase his power of feeling until he attains perfect sympathy with the sufferings of his fellow-men.
44. We hear a good deal about the black magicians, but I fancy that few people know much about them.
I have met many specimens of the genus, and can therefore claim to know something of their nature and methods. Some of them are very interesting people, but by no means desirable acquaintances. There are many different types who are classed under the general title of black magician.
For instance, the negroes in South Africa and in the West Indies, and probably the aborigines of Australia, practise a good deal of petty black magic. It is a very poor thing; even they themselves admit that it does not work on white people.
One has heard of certain cases in which they have succeeded in making white people exceedingly uncomfortable, but one must add that it was made possible by the kind of life those people led.
Such magic depends for its success largely upon the fear of the people upon whom the incantations are laid, yet it is a real enough thing in its feeble way. These primitive people have certain drugs, they know how to hypnotize, and they have power over some low-class earth-spirits and similar entities.
They contrive to cause sickness to a man, or in his family, or among his flocks and herds, or to blast his gardens and fields so that they will not bear crops; though in the latter case they are not above aiding their magic sometimes by saltpetre as well.
Continues...
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15 Oct 2020
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🌹 LIGHT ON THE PATH - 7 🌹
🍀 For those WHO DESIRE TO ENTER WITHIN - For DISCIPLES 🍀
✍️. ANNIE BESANT and LEADBEATER
📚. Prasad Bharadwaj
🌻 1. BEFORE THE EYES CAN SEE THEY MUST BE IN CAPABLE OF TEARS - 7 🌻
45. There is another set of people, somewhat more dignified, who are pursuing occult power for their own ends.
They have learnt a certain amount of occultism – sometimes quite a good deal – but they are using their power selfishly.
They often contrive to gain money and position by such means, and to maintain themselves in that position until they die.
After their death they sometimes make an attempt to carry on the same general line, but it meets with indifferent success, and their plans break down; every thing sooner or later fails them and they fall back into a condition of considerable misery.1 (1 Ante., p. 501.) A life such as that means quite a definite step back for the ego.
46. Yet another and more advanced type of black magician does not desire anything for himself. He does not seek to obtain money or power or influence or anything of that sort, and that at once makes him very much more powerful.
He leads a pure and self-controlled life, just as some of our own people might do, but he has set before himself the goal of separateness. He wants to keep himself alive on higher planes, free from absorption into the Logos; he looks with horror upon that which for us is the greatest felicity.
He wishes to maintain his own position exactly as it is, and furthermore he claims that he can do it, that the human will is strong enough to withstand the cosmic will up to a certain point.
I have met men like that, and our President, who is always trying to save even the most unlikely souls, has set herself once or twice to convert people who have got themselves into that condition, so as to bring them round to our way of thinking – though not with very much success, I am afraid. She sometimes says to them:
“You know what the end will be. You know quite enough of the laws of nature, and you are sufficiently intelligent to see whither your path is leading you. It is quite certain that in the end you must collapse.
When this manvantara ends, when this planetary chain is over you will be absorbed, whether you will or not, into the Logos at higher levels, and what will be your condition then?”
Continues...
🌹 🌹 🌹 🌹 🌹
🍀 For those WHO DESIRE TO ENTER WITHIN - For DISCIPLES 🍀
✍️. ANNIE BESANT and LEADBEATER
📚. Prasad Bharadwaj
🌻 1. BEFORE THE EYES CAN SEE THEY MUST BE IN CAPABLE OF TEARS - 7 🌻
45. There is another set of people, somewhat more dignified, who are pursuing occult power for their own ends.
They have learnt a certain amount of occultism – sometimes quite a good deal – but they are using their power selfishly.
They often contrive to gain money and position by such means, and to maintain themselves in that position until they die.
After their death they sometimes make an attempt to carry on the same general line, but it meets with indifferent success, and their plans break down; every thing sooner or later fails them and they fall back into a condition of considerable misery.1 (1 Ante., p. 501.) A life such as that means quite a definite step back for the ego.
46. Yet another and more advanced type of black magician does not desire anything for himself. He does not seek to obtain money or power or influence or anything of that sort, and that at once makes him very much more powerful.
He leads a pure and self-controlled life, just as some of our own people might do, but he has set before himself the goal of separateness. He wants to keep himself alive on higher planes, free from absorption into the Logos; he looks with horror upon that which for us is the greatest felicity.
He wishes to maintain his own position exactly as it is, and furthermore he claims that he can do it, that the human will is strong enough to withstand the cosmic will up to a certain point.
I have met men like that, and our President, who is always trying to save even the most unlikely souls, has set herself once or twice to convert people who have got themselves into that condition, so as to bring them round to our way of thinking – though not with very much success, I am afraid. She sometimes says to them:
“You know what the end will be. You know quite enough of the laws of nature, and you are sufficiently intelligent to see whither your path is leading you. It is quite certain that in the end you must collapse.
When this manvantara ends, when this planetary chain is over you will be absorbed, whether you will or not, into the Logos at higher levels, and what will be your condition then?”
Continues...
🌹 🌹 🌹 🌹 🌹
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