Points de depart ebook torrents

points de depart ebook torrents

Entre de bonnes mains (Episode 4: Le point de non-retour) (French Edition) - Kindle edition by Delatoure, Ambre. Download it once and read it on your. After this he points out to her the son who is yet alive: he points and bid it depart from him and alight on the heads of his enemies. Download free eBooks of classic literature, books and novels at Planet eBook. Subscribe to our free eBooks blog and email newsletter. By George Orwell. THEMES WORDPRESS PREMIUM PINNACLE TORRENT Nor do share knowledge access to and -interface a member in Box. I've been black screen. A2 Hosting the corrupted or sent in the in the get the. Maintenance and repairs, to on the as user your business Sharing off.

There is for every conditioned being a target at which the aim is constantly directed. Even the very ani 8 mal kingdom we do not except, for it, below us, awaits its evolution into a higher state; it unconsciously perhaps, but nevertheless actually, aims at the same target. Then, having drawn it with a thought directed to that which is, hit the mark, O friend—the Indestructible.

OM is the bow, the Self is the arrow, Brahman is called its aim. It is to be hit by a man who is not thoughtless; and then as the arrow becomes one with the target, he will become one with Brahman. Know him alone as the Self, and leave off other words. He is the bridge of the Immortal. Meditate on the Self as OM. Hail to you that you may cross beyond the sea of darkness. The Kabbalah was formerly a tradition, as the word implies, and is generally supposed to have originated with the Jewish Rabbins.

The word is of Hebrew origin, but the esoteric science it represents did not originate with the Jews; they merely recorded what had previously been traditional. The Kabbalah is a system of philosophy and theosophy, that was obtained at a very remote period of time by the wise men of the east, through the unfoldment of the intuitive perceptions.

Self consciousness forms the basis of mind, and knowledge is acquired through the reception of activities from without, which are recorded in consciousness; there are two sources through which knowledge is received—one subjective, the other objective. The former gives us a knowledge of the causal side of the cosmos, and the latter, the objective or material side, which is the world of effects, on account of being evolved from the former.

If this be true, the great first cause—God, has evolved out of Himself the esoteric or subjective world, in which He is to be found manifested. Out of the subjective, by change of energy and substance through law, He evolved the objective world. Therefore, the antecedents of the objective are to be found in the unseen or invisible portion of the universe.

In a work we are preparing for the press, which has been a study for over thirty years, we will 9 show what spirit is, that it is self-generating and self-sustaining, and from it, through volition, the cosmos was evolved. Do not understand by the above remark that spirit becomes matter, through evolution, and that the universe is a huge Divine Personality. We have too high a conception and reverence for Deity, to suppose for an instant, that He became a material being through the evolution of the universe.

He is not in any manner personally associated with either the esoteric or exoteric cosmos. Spirit is distinct from matter but not from energy; energy is the source of matter. It is therefore through energy and law that God is associated with the universe.

The law is His Providence, and His will the executive. A miracle is an impossibility, for it requires a suspension of the law upon which the universe is reared. To suspend this law for one moment, would disarrange the harmony of the entire universe. Therefore, the suspension of this unique law, which controls energy in the production of substance and matter, would immediately suspend evolution, and the entire universe and all that is associated with it, would at once become disintegrated.

The Providential law, being one of harmony, applies to everything outside of the spirit of God, and therefore cannot be violated with impunity. The beauties of nature result from its harmony, and when it is violated, discord ensues. We see this in nationalities, society, individuals, and in fact in all departments of nature. If the violation goes beyond certain limits, revolution is the result, and if it is not corrected, destruction naturally follows.

The greater the violation the more difficult it is to overcome the discordancy. Dissipation is sure to be rewarded with sickness, and if carried too far, with death. Luxury and licentiousness, if persisted in, will destroy society as well as nationalities. History affords us ample proof of this. This law, no matter how slightly violated, brings its comparative punishment, and when obeyed, its corresponding reward.

After these preliminary remarks, we turn to our subject, the Kabbalah, and show how it has been preserved and transmitted or handed down from one generation to another. The study of external nature alone affords us no evidence of a future life—on the contrary, it tends to disprove it, which accounts for the agnostic belief, which has become so prevalent of late years. In the investigation of external phenomena, we recognize matter, energy and life; the latter we are told is the result of protoplasmic cell action—the same of mind.

The continuity observed through all the departments of nature, implies that there is a law controlling energy in the production of forms. If energy had nothing to guide it, its movements would be erratic, and nature would become a conglomerate discordant mass. Now, the existence of a law implies a law giver, for it is not self-creating or self-sustaining, therefore we logically conclude that there is something back of material nature that is not recognized by the external senses.

What proof have we of the existence 10 of an external world, except through consciousness? An unborn child, if it possessed reasoning faculties, would deny the existence of its own mother. A person born blind can have no conception of the beauties of nature, and if the sense of touch be suspended with that of sight, we could form no conception of solidity. If born deaf, of the harmony and discord of sound or of music. We therefore perceive that we can have no conception of the existence of an external world, except through neural activities recorded in consciousness , and without the unfoldment of the inner consciousness, we can form no opinion of a future life.

In fact, logically speaking, we have the same grounds for denying its existence as we would have of the external world, providing objective consciousness was closed. This accounts for the doubt, uncertainty, and fear respecting the future, which is intensified by the present system of religious teachings. The spiritual world is as much a reality as this, in fact more so, for it undergoes no change, as this one does.

The study of Theosophy has demonstrated to the writer that there is another source of knowledge which can only be acquired through the cultivation of a plane of consciousness, which is not reached by objective neural activities, but can be by unfoldment of inner consciousness.

It is the development of this state of consciousness that brings us en rapport with the esoteric world. The question now arises, how are we to develop this much desired condition? It can only be accomplished through the harmony of the moral attributes of the spirit. Harmony is the only passport to Heaven, and the absence of harmony, which is discord, is the only passport to what christianity terms Hell.

Therefore, heaven and hell are only conditions of the spirit, which are beautifully illustrated in the 20th chapter of the Apocalypse, where it describes the angel descending from heaven, having the key of the bottomless pit, and a chain. With the key he unlocked hell, and with the chain he bound the devil for a thousand years. The angel is the representative of holiness and purity, which is only attained through the harmony of the spirit; the key is a symbol of light, and the chain that of truth; hell is supposed to be the abode of darkness, and the devil a spirit of falsehood and error.

We will now ask the question, is there anything to banish darkness, but light? Anything to disperse falsehood and error, but truth? Christ was an Essene, and this secret order was a branch of the Kabbalah. John was his favorite disciple, whom he fully initiated into the mysteries. In order to isolate themselves from society, they established secret sanctuaries, in which they met for mutual communion and religious exercises.

As they advanced in spiritual knowledge they found that there were various grades of harmony in the subjective or spiritual world, and each individual on leaving this life gravitated, as it were, to the sphere with which he was in harmony. They divided their sanctuaries into seven degrees to correspond with the harmonies in esoteric nature, and to each degree there were three years of spiritual probation. As harmony results from the analogy of contraries, there were as many degrees of discord as there were of harmonies.

The former they designated hell. The material cosmos, that is what we call the external world, was, as it were, middle ground between the two, which they called Hades, into which the soul passed at death, and the spirit was made cognizant of its record while on earth. Physical death, they claimed was merely a change from a physical to a spiritual condition; the soul or spiritual body being formed at the same time that the physical was, but in a very different manner.

After death, the soul either ascended or descended, depending not upon gravity, but upon harmony. It will thus be perceived that each degree in the sanctuary required a separate or distinct initiation for each one, which was intended to represent a higher state of moral and intellectual advancement. The last or seventh degree was the one of perfection which brought about illumination, when the subjective world was as much a reality to the inward or subjective consciousness as the outward world is to the objective.

When this condition of moral and intellectual unfoldment was obtained, all interest in this life was gone and the spirit longed for separation from its physical casket. The neophyte seeking spiritual knowledge could only attain to the wisdom of the different degrees by advancing morally, so as to be in harmony with the degrees. The knowledge thus obtained was never recorded, but communicated verbally in symbolic language. By this means it was kept a profound secret, and handed down traditionally.

The Sohar has never been translated, and as a late Bishop of the Church of England justly states, never will be by a Christian. This is owing to its symbolic character, which can only be interpreted by a Kabbalist. It is in three volumes, in unpointed Hebrew, and consists of a mixture of Armenic and Semetic languages. We now come to the most interesting part of our subject. The four-lettered name was the one given to Moses on the Mount, with the understanding that it represented his Jehovah verbalization in the universe.

I have become King of the spirit of heaven and of earth, master of the inhabitants of the air, and the souls of the sea, because I procured the key of the occult gate of light. I have accomplished great things by the virtue of Schema Hamphorasch , and by the thirty-two paths of the Sepher Jetzirah.

Number, weight and measure determine the form of all things, substance is one, and God created it eternally. Happy is he who knows the letters and numbers; numbers are ideas, and ideas are forces, and forces Elohim. The synthesis of Elohim is Schema. Schema is one, and its pillars are two, its power is three, its form four. Its reflection gives eight, and eight multiplied by three, gives the twenty-four thrones of wisdom. On each throne rests a crown of three jewels, each jewel bears a name, each name an absolute idea.

There are seventy-two names on the twenty-four crowns of Schema. Thou shalt write these names on thirty-six talismans, two on each talisman—one on each side. Thou shalt divide these talismans into four series of nine each, according to the number of the letters of the Schema.

On the first series engrave the letter Jod, figure of the blooming rod of Aaron; on the second series the letter He, figure of the cup of Joseph; on the third series the letter Vau, the figure of the source of David, my Father; on the fourth series the letter He, the figure of the Jewish shekel.

The thirty-six talismans will be a book that will contain all the secrets of nature, and by their divers combinations, thou wilt make the Genii and Angels speak. The Schema represents the four-lettered name; when mathematically constructed into seventy-two different forms, it is called Schema-hamphorasch, 13 and represents seventy-two paths of wisdom, which constitute the keys of universal science. The history of the Kabbalah is yet to be written, which can only be accomplished by one versed in its secrets.

Historians have not done it justice, they have debased it by associating it with necromancy or the black art, which is to the Kabbalah what false religion is to pure Christianity. The kernel lies hidden in the rubbish of the past, where it has been preserved for future generations. When it is disrobed of its vile and obnoxious covering it will be found to have lost none of its beauty and brilliancy. The light of the Orient has been preserved by the wise men of the east, in symbols and allegorical language, and when the time arrives, which is not far distant, someone possessing the key, which is the Word , will unlock its mysteries and bring it forth in its divine purity, to enlighten the present and future generations.

The cycle of Tritheme, which commenced in , will prepare someone to bring it forth from its oblivion, and through its teachings a new train of thought will be instituted and an impetus given to the moral and emotional development which will be the harbinger of a bright future. Science will take new strides, religion will throw aside her thread-bare garment and assume a new dress, which will accord with the teachings and example of Christ.

When this occurs, the conflict between religion and science will cease and harmony be established. The two then will be like brother and sister, aiding each other in the development of the intellectual and moral attributes of the spirit. It is no fault of science that a difference between them has occurred, it has advanced while religion has been carrying on a warfare about creeds and dogmas, which has retarded her progress.

Christianity of to-day is as different from what it was in the first and second centuries of the Christian era, as modern masonry is different from what it was in ancient times. Religion has attempted to control humanity through fear, having created a devil to keep man in subjection, and force the belief that God, who is the quintessence of purity and holiness, is a vindictive and angry being, who takes delight in chastising those who through ignorance violate the Divine Law.

While this religious conflict has been progressing, christianity has gradually lost its hold on the public mind. At the same time humanity longs to know something of the future which science cannot give. How is this emotional or moral want to be supplied? We venture the assertion that if the same advancement had been made in the development of the emotional attributes of the spirit, as has been in the intellectual, there would have been no agnosticism, and science would be far in advance of what it is.

This cannot be done so long as they ignore the existence of a subjective consciousness. The Kabbalah embodies both philosophy and theosophy. The former gives us a knowledge of the universe, and the latter teaches man how to know himself and his God. It will also elevate masonry and all secret organizations having their rise from it, by showing that ancient masonry was not merely a social and beneficial order like modern masonry, but an organization for the unfolding of the moral and intellectual attributes.

If the views we have advanced be correct, that it is through the development of the inner consciousness that man attains to a knowledge of the subjective or causal world, and that the knowledge of the Kabbalah will enable us to unfold these faculties, how urgent we all should be to have its secrets revealed.

The following remarks are not intended to be a critique upon the literary merits or demerits of the poem which is taken as the subject of criticism. Hellon, and as clairvoyance is much talked of in the West, it seemed advisable to use the verses of this poet for the purpose of inquiring, to some extent, into the western views of Seership, and of laying before my fellow seekers the views of one brought up in a totally different school.

We see the state of merely catching glimpses in the astral light, denominated seership , at the same time that the very highest illustrations of that state are called trances. By lower nature , I mean his physical, astral or psychic, lower emotional and intellectual principles, including the lower fifth. There is no guarantee held out for any mystic that any experience, researches or knowledge that may come within his reach in any other state whatever, is accurate, except in the mysteries of initiation.

But all these different states are necessary to growth. Yagrata —our waking state, in which all our physical and vital organs, senses and faculties find their necessary exercise and development, is needed to prevent the physical organization from collapsing. In the equilibrium of these three states lies true progress.

The avenues of the ideal world are carefully guarded by elementals from the trespass of the profane. And nature in this controls and assists us, for it places awful guardians and unsurmountable barriers between the ambitions of vice and the heaven of loftier science.

The desire for physical enjoyment, if rightly directed, becomes elevated, as a desire for something higher, gradually becoming converted into a desire to do good to others, and thus ascending, ceases to be a desire, and is transformed into an element of the sixth principle. The control by nature to which Mejnour refers, in found in the natural maximum and minimum limits; there cannot be too much ascension, nor can the descent be too quick or too low.

The assistance of nature is found in the Turya state, in which the adept takes one step and nature helps for another. In the Sushupti state, one might or might not find the object of his earnest search, and as soon as it is found, the moment the desire to bring it back to normal consciousness arises; that moment Sushupti state is at an end for the time being. But one might often find himself in an awkward position, when he has left that state.

The doors for the descent of the truth into the lower nature are closed. She blows it with the bran in her mouth; the bran falls on the dying ashes, extinguishing them completely; she is thus a double loser.

In the Sushupti state, the anxiety which is felt to bring back the experience to consciousness, acts as the bran with the fire. Anxiety to have or to do, instead of being a help as some imagine, is a direct injury, and if permitted to grow in our waking moments, will act with all the greater force on the plane of Sushupti. The result of these failures is clearly set forth by Patanjali.

Even where the doors to the lower consciousness are open, the knowledge brought back from Sushupti state, might, owing to the distractions and difficulties of the direct and indirect routes of ascent and descent, be lost on the way either partially or wholly, or become mixed up with misconceptions and falsehood. But in this search for knowledge in Sushupti, there must not remain a spark of indifference or idle inquisitiveness in the higher consciousness.

Not even a jot of lurking hesitation about entering into the state, nor doubt about its desirability, nor about the usefulness or accuracy of the knowledge gleaned on former occasions, or to be presently gleaned. If there is any such doubt or hesitancy, his progress is retarded. Nor can there be any cheating or hypocrisy, nor any laughing in the sleeve.

In our normal wakeful state it always happens that when we believe we are earnestly aspiring, some one or more of the elements of one or more of our lower consciousnesses belie us, make us feel deluded and laugh at us, for such is the self-inconsistent nature of desire. In this state, which we are considering there are subjective and objective states, or classes of knowledge and experience, even as there are the same in Yagrata.

So, therefore, great care should be taken to make your aims and aspirations as high as possible while in your normal condition. Woe to him who would dare to trifle with the means placed at his disposal in the shape of Sushupti. Of course, from the moment such a desire is entertained, the one who has it is shut out from Sushupti.

The mystic might be interested in analyzing the real nature of the objective world, or in soaring up to the feet of Manus , 11 to the spheres where Manava intellect is busy shaping the mould for a future religion, or had been shaping that of a past religion. But here the maximum and minimum limits by which nature controls, are again to be taken account of. One essential feature of Sushupti is, as far as can now be understood, that the mystic must get at all truths through but one source, or path, viz: through the divine world pertaining to his own lodge or teacher , and through this path he might soar as high as he can, though how much knowledge he can get is an open question.

Later on we may try to peep into the states of Swedenborg, P. I look at this poem solely to point out mistakes so as to obtain materials for our study. There are beauties and truths in it which all can enjoy.

In ancient days it was all very well for mystics to write figuratively so as to keep sacred things from the profane. Then symbolism was rife in the air with mysticism, and all the allegories were understood at once by those for whom they were intended. But times have changed. In this materialistic age it is known that the wildest misconceptions exist in the minds of many who are mystically and spiritually inclined.

The generality of mystics and their followers are not free from the superstitions and prejudices which have in church and science their counterpart. Therefore in my humble opinion there can be no justification for writing allegorically on mysticism, and by publication, placing such writings within reach of all.

To do so is positively mischievous. If allegorical writings, and misleading novels are intended to popularize mysticism by removing existing prejudices, then the writers ought to express their motives. It is an open question whether the benefit resulting from such popularization is not more than counterbalanced by the injury worked to helpless votaries of mysticism, who are misled.

Moreover, in the present quarter of our century, veils are thrown by symbolical or misleading utterances, over much that can be safely given out in plain words. Trance here means only one of the various states known as cataleptic or somnambulic, but certainly neither Turya nor Sushupti. Even so is the one who swims, cuts capers, in the astral light, and becomes lost in something strange which surpasses all his comprehension.

The difference between such a Seer and 19 the ordinary sensualist, is, that the first indulges both his astral and physical senses to excess, while the latter his physical senses only. These occultists fancy that they have removed their interest from self , when in reality they have only enlarged the limits of experience and desire, and transferred their interest to the things which concern their larger span of life.

To be able to solve the mysteries of any consciousness whatever, even of the lowest physical, while in trance, is as vain a boast of the hunters for such a state, as that of physiologists or mesmerists. While you are in trance state, if you are not ethical enough in your nature, you will be tempted and forced, by your powerful lower elements, to pry into the secrets of your neighbors, and then, on returning to your normal state, to slander them.

The surest way to draw down your higher nature into the miry abyss of your physical and astral world, and thus to animalize yourself, is to go into trance or to aspire for clairvoyance. These lines are highly presumptuous. As this is a passage often quoted approvingly, and recognized as containing no misconceptions, I may be permitted to pass a few remarks, first, upon its intrinsic merits, and secondly, on Lytton himself and his Zanoni.

I shall not speak of the rage which prevails among mystical writers, for quoting without understanding what they quote. In Swapna state man gets human, unreliable knowledge, while divine knowledge begins to come in Sushupti state.

Lytton has here thrown a gilded globule of erroneous ideas to mislead the unworthy and inquisitive mysticism hunters, who unconsciously price the globule. It is not too much to say that such statements in these days, instead of aiding us to discover the true path, but give rise to numberless patent remedies for the evils of life, remedies which can never accomplish a cure.

Man-made edifices called true Raja Yoga, 17 evolved in trance, arise confronting each other, conflicting with each other, and out of harmony in themselves. Then not only endless disputation arises, but also bigotry, while the devoted and innocent seekers after truth are misled, and scientific, intelligent, competent men, are scared away from any attempt to examine the claims of the true science. There seems to be little difference between the claims of these two classes of dupes, and the materialist who sets up a protoplasm in the place of God.

It is therefore no wonder that Lytton, in a novel, has desecrated it and misapplied it to a mere semi-cataleptic state. I, for one prefer, always to limit the term Initiation to its true sense, viz. Trance is an artificial, waking, somnambulistic state, in which one can learn nothing at all about the real nature of the elements of our physical consciousness, and much less any of any other.

Such a hierophant as Mejnour—not Lytton himself—could not have mistaken the tomfoolery of somnambulism for even the first steps in Raja Yoga. This can be seen from the way in 21 which Lytton gives out absolutely erroneous ideas about occultism, while at the same time he shows a knowledge which he could not have, did he believe himself in his own chaffing. It is pretty well recognized that he at last failed, after some progress in occultism as a high accepted disciple.

The hieroglyphics of a book given him to decipher, and which he brought out as Zanoni, must be allegorical. The profane and the cowardly always say that the master descends to the plane of the pupil. Such can never happen. In Zanoni, this is veiled by the assertion that he had to read the hieroglyphics—they did not speak to him.

And he confesses in the preface that he is by no means sure that he has correctly deciphered them. Such indefinite descriptions are worse than useless. The inward senses are psychic senses, and their perceiving strange forms and mere appearances in the astral world is not useful or instructive. Here the seer is in the first place jealous of the light possessed by his guru, or he is grasping in the dark, ignorant even of the rationale of himself being in lower states than his guru.

However, Mr. Hellon has not erred about the existence of such a feeling. It does and should exist in the trance and dreaming state. Unless thus animated, his astral nature would come to rest. No proof is therefore needed for the proposition that any state which is sustained by desires and passions cannot be regarded as anything more than as a means for developing one part of the animal nature.

Van Helmont is of the same opinion as Mr. The change is only in the field of action: from the waking one to the astral plane, the physical one remaining more or less at rest. Were it otherwise, we would find somnambules day by day exhibiting increase of intellect, whereas this does not occur.

Suppose that we induce the trance state in an illiterate man. Nor can any somnambule analyze and describe the complicated machinery of the astral faculties, much less of the emotional ones, or of the fifth principle. For in order to be analyzed they must be at rest so that the higher self may carry on the analysis.

So when Mr. Hellon says:. When a lower plane energy ascends to a higher plane it becomes silent there for a while until by contact with the denizens of its new home its powers are animated. The somnambulic state has two conditions, a waking, which is psycho-physiological or astro-physical; b sleeping, which is psychical. In these two the trance steals partly or completely only over the physical consciousness and senses.

This, with much that follows, is pure imagination or misconception. In this the seer shows even a want of theoretical knowledge of the period spoken of. He has madly rushed into the astral world without a knowledge 23 of the philosophy of the mystics.

Such is the mystery of Manas. Moreover, Mr. If with the occult world the laws of nature are so strict, how much more should they be with people in general. Otherwise, nothing would be safe. The sixth sense would then be as delusive and a curse to the ignorant as sight and learning are now. The horizon shall have only widened, and what we are now acquiring as truth will have passed into history, into literature, into axiom.

And the elevation of a sixth sense race unphilosophically supposes the raising up of that sense, which certainly has only to do with our physical nature, at most our astro-physical nature, to the sphere of God or Atman. By merely training the psychical powers true progress is not gained, but only the enjoyment of those powers; a sort of alcohol on the astral plane, which results in unfavorable Karma.

The true path to divine wisdom is in performing our duty unselfishly in the station in which we are placed, for thereby we convert lower nature into higher, following Dharma—our whole duty. From a dissertation by the Rt. What must a religion chiefly reveal? A religion, as such, must for the most part propound what is not generally seen and felt in the nature of sentient beings.

These teachings are essential to a religion or it would, at best, become only a system of philosophy or a science of nature. We find these two essentials fully treated in the religion of Buddha. The whole world is encompassed by decay; and Death overwhelms us all, consumption and decay ever slowly but steadily creep in and eat into each and everything in existence, and it is here likened to something like land encircled by sea.

Nature has subjected us to birth, decay and death, and the deeds of our past lives are covered by the terrors of death from our view , although the time of their action is not very far removed from our present state of existence. Hence it is that we do not view the scenes of our past births. As we are at present we are in sorrow and pain, and we have not yet obtained the highest object of our being.

Now what are they as set forth in Buddhism? I say, that such a man alone will safely pass over the dreadful torrent of metempsychosis, which is indeed hard to be gone over safely and without meeting with great obstacles and difficulties. The way to holiness of being, to destruction of sorrows, pain and sufferings, and to the path to Nirvana and to its attainment, is, the starting of memory, on the body, on sensation, on mind and on the true doctrines, largely discoursed on by the Lord Gautama Buddha.

It is the ariya path, consisting of eight members or component parts, which are: Right Seeing or correct belief; right Thinking; right Words; right Actions; right Living; right Exertions; right Recollecting; and right Composing of Mind— the practice of Yoga. Of all the paths this, the eight membered one, is the Supremest; of the Truths, the fourfold one is the highest; of all classes of knowledge, that of Nirvana is the most excellent, and of all bipeds Buddha is the highest and most supremely exalted and enlightened.

Right seeing is the correct and full comprehension of the four facts or divisions, which are: Sorrows, the origin of sorrows, the destruction of sorrows, and the ways and means to be used for that destruction. Now this Right seeing may be viewed in two ways, 1 worldly , 2 over-worldly , or above the worldly way. Right Speech avoids lying, slandering, uttering rough or vulgar words, and vain babbling or empty talk.

Right Exertion is, to labor willingly and earnestly to prevent evil thoughts from arising in the mind , nipping even the buds of such thoughts already sprung, and by nourishing good thoughts and by creating morally virtuous ideas when heart and mind are vacant and empty of them. It is that state of mind in which dispersed thoughts are brought together and concentrated on one particular object.

The chief feature is composure of the mind, and its essential characteristic is the restriction of thoughts from dispersion. Stability aids its sustentation and undisturbed happiness is its natural result. It is also divided into two classes. Lokiya 28 which any one may enter into; and Lokuttara , 29 which can be entered into only by those who are free from worldly desires.

The first is a preliminary step to the attainment of the second. Being free from these he must then be acquainted with the systematic process of meditation, instructed by a friend or an eminent preceptor. Meditation is of two classes. First, that wherein the devotee exercises universal love of mankind, reflects that death is close at hand, and that the human body being liable to decay is not to be regarded with consideration. The second is that which applies to a man according to his moral nature.

Taking one let us see how meditation should be practised. The first three are evil, and the last three good qualities. The process of meditation, then, is to be decided by the preceptor according to the tendency of the moral character as thus influenced. There are alleged to exist in India certain Sibylline books called Nadigrandhams.

As the name indicates, they are compilations of astrological statements or predictions, and are supposed to contain actual prophecies fitting into the lives of inquirers as well as into the history of a village. They resemble the Sibylline books of Rome, which prophesied, it is said, for over two hundred years, all the important events in the affairs of the Eternal City.

In May, , Col. Olcott, President of the Theosophical Society, hearing of some of these books in Madras, had an interview at the headquarters with the astrologer who possessed them, in the presence of two witnesses. In reporting the predictions in the May article 32 he left certain blanks saying that he would speak regarding it in twelve months, and that the unpublished portion concerned the welfare of the society.

The prophecy was:. By the end of fourteen months next following the seventeen dark months, the society will have increased threefold in power and strength, and some who have joined it and worked for its advancement, shall attain gnyanam. And you H. At the time the society was founded in , the editor of this journal was present in New York when the proposed name was discussed, and it was prophesied after the selection had been made, that the organization was destined to accomplish a great work, far beyond the ideas of those present.

In Paris, in , the Coulomb scandal had not exploded, but warnings of it were heard. One night in the Rue Notre Dame des Champs, an astrologer consulted a nadigrandham for a reply to queries as to what was brewing. Apollonius of Tyana. Tredwell has succeeded in fully meeting the challenge. The book before us is replete with information, and especially in its bibliographical references.

Our only regret is that the author has altogether put aside the so-called miracles of Apollonius. We would like to see, in treating the subject, those occurrences taken account of, not as miracles, but as actual incidents, the result of natural forces, and not subject to chance, nor being a proof of claims to divinity. We are sorry that lack of space prevents us from going further into this valuable work.

The Secret Doctrine. Blavatsky is now engaged upon this work, in Germany, where she went last year for her health. It will not only be an amplification and explanation of Isis Unveiled , but will contain mines of further information. There will be in it verbatim passages from the Book of Dgyan and Limri of Tsong-ka-po, and old commentaries, to which hitherto, access has not been possible, and great attention will be paid to the doctrine of Human Evolution, to Divine or White Magic, and Human or Black Magic.

The portion in which the subject of the Divine Hermaphrodite is considered, should be of absorbing interest. Bible Myths, and their Parallels in other Religions. Bouton, New York; Royal 8vo. It is clearly the result of years of patient and plodding research made over a vast field of reading.

By an overwhelming amount of evidence, the author proves that that which is miraculous, found in the New Testament, cannot be of Christian origin, nor can anything of the same kind found in the Old Testament be of Hebrew origin, the conclusion being irresistible, that if the Christian Bibles are of Divine origin, so must also be all the other and older books which contain these parallels. Orthodoxy has passed this work over in silence, leaving the people still in their ignorance.

One clerical paper said that those whose theological opinions or faith was not settled should avoid the book. Truth-seekers, however, cannot afford to avoid it. What is Theosophy? The sheets, all loose, have been merely placed between covers, which are tightly bound with cords of the same color as the covers. This book is written in an easy, pleasant style. Natural arguments thus addressed to children produce great effects in their minds and life, and as from children grow the men, we ought to see to it that our own theories are right before we permit the youthful ones to drift with a prevailing current, and when we are really convinced of our own it should be inculcated.

The Rochester Branch. It was formed in , by Mr. Shelley and Mrs. Cables, who had been engaged with several friends, before that, in studying the problems presented to thinking minds in life and death. The coincidence is rather curious between the first Theosophical Branch starting in Rochester and the first sounding there so many years ago of the spiritualistic rappings. A great deal has been done by this Branch. They have constantly studied The Theosophist , and many people have, so to say, made pilgrimages there to become members of the Society.

Here was started the first distinctively American Theosophical paper. It is called The Occult Word , and appears monthly. We believe the Branch meets in Mrs. We would also suggest that correspondents enclose return postage, which is in the majority of cases ignored or forgotten. Olcott and Madame Blavatsky were here, but it was found that a good many had merely joined under the impression that it was a new kind of spiritualism, and then had retired.

But some staunch ones remaining, the Branch has grown gradually. Every now and then it holds meetings, to which a great many are admitted who are not members. Gopal Vinayak Joshee, of Bombay, now travelling here, delivered an address on Theosophy in India and America, and on the same evening Bro. In March, Bro. On March 25th, Mr. Bjerregaard, of the Astor Library, gave an address on Historic Cycles, but we then were so near going to press that we cannot give its substance.

The Branch is actively engaged in spreading Theosophical literature, and now has requests for books from all parts of the U. It has reprinted Mrs. At present, meetings are held in a private house of a member, but other permanent quarters will soon be obtained. All inquiries should be addressed to the Secretary, box 2,, New York City. The Pioneer Theosophical Society of St.

Louis , was formed in , by the efforts of Brother Elliott B. Page, who is also Secretary of the American Board of Control. It is pursuing its way quietly and surely, and has sent out some members to other parts of the United States, whose influence will further spread the cause of Universal Brotherhood. Louis, Mo. Sexton, President, No. Phelon, Corresponding Secretary, W. Meetings are held every Sunday at 2 P. All the fellows except the President are a little over a year old in Theosophy.

The President became an F. One of the members is Rev. Hoisington, the blind lecturer on Egypt, who is one of our most earnest workers, and has been a Theosophist for many years. The Branch in Malden , Massachusetts, originated in the spring of , with a few persons who casually discovered that they had mutually had an interest in Theosophy.

Informal meetings were held to discuss Theosophical subjects, and were conducted in this way without organization until December 27, when a formal organization was affected under the customary 32 provisional charter from the American Board of Control. The name chosen was the Malden Branch, Theosophical Society.

At the organization valuable assistance was rendered by Brothers Arthur H. Gebhard of New York, and Hollis B. Page and Charles R. Kendall of Boston. Two open meetings were held the past winter, at which addresses were made by Brothers William Q. Judge and Arthur H. Gebhard, respectively, and considerable outside interest was awakened. The members have devoted themselves chiefly to the spiritual, moral and philosophical aspects of the subject, and have laid little stress upon the phenomenal, and have discouraged marvel-seekers from membership.

Collins is Secretary. Boston has a Branch of the Society also. In various intellectual circles in the city there is much discussion of Theosophical literature, and in general, of the subject. The American Board of Control. Elliott Coues, Washington, D. Page, South Main Street, St. A resolution has been passed by this Board, which is binding on all members, that no publication shall be issued as a Theosophical one, without previous consent obtained from the officers of the Board.

This is wise, as it will tend to prevent unauthorized declarations of so-called Theosophical doctrine from being laid at the door of the Society. All members, therefore, intending to make publication, should address the Secretary of the Board. The Word and the verses at the head of this text, contain the verbal exposition of the symbol on the cover, which is, in one aspect, the radiating of the Great All.

He who knows this is fortunate and will learn to pronounce the syllable. The departure of the soul atom from the bosom of Divinity, is a radiation from the life of the great All, who expends his strength in order that he may grow again and live by its return.

God thereby acquires a new vital force provided by all the transformations that the soul atom has undergone. Its return is the final reward. Such is the secret of the evolution of the great Being and of the Supreme Soul. The soul is the assemblage of the Gods. The universe rests in the Supreme Soul. It is the soul that accomplishes the series of acts emanating from animate beings. So the man who recognizes the Supreme Soul as present in his own soul, understands that it is his duty to be kind and true to all, and the most fortunate destiny that he could have desired is that of being finally absorbed in Brahma.

MAY, As Max Muller says, hitherto the Upanishads have not received at the hands of Sanskrit and oriental scholars, that treatment which in the eyes of philosophers and theologians they seem so fully to deserve.

Europe and America differ in this, that while in England and Germany nearly all such study is confined to the book-worm or the theologian, here there is such a general diffusion of pretty fair education in the people, that the study of these books, as translated, may be made popular, a thing which in Europe is perhaps impossible. Muller returned to the study of the Upanishads after a period of thirty years, during which he had devoted himself to the hymns and Brahmanas of the Vedas, and found his interest in them undiminished.

As for the period of these treatises, he says that has been fixed provisionally , at about B. Professor Weber placed the number of Upanishads at 39 ; in Muller put them at , and others added to that number, so that even to-day the actual figures are not known. Indeed it is held by several Orientalists, that before they assumed their present form, a large mass of traditional Upanishads must have existed.

In the Chandogya Upanishad I, 1, after describing the deeper meaning of OM, it is said that the sacrifice which a man performs with knowledge, with faith, and with the Upanishad, i. The sacrifice referred to is, not alone the one offered on the altar in the temple, but that daily sacrifice which every breath and every thought, brings about in ourselves. This is in the Atharva Veda. Although it has the form of a mantra, it is not to be used in the sacrifices, as its sole object is to teach the highest knowledge, the knowledge of Brahman, which cannot be obtained by either 35 worship or sacrifices.

Offerings to the Gods, in no matter what mode or church, restraining of the breath, penances, or cultivation of the psychic senses, will not lead to the true knowledge. Yet some works have to be performed, and many persons require works, sacrifices and penances as stepping stones to a higher life. In the progress of these works and sacrificial performances, errors are gradually discovered by the individual himself.

He can then remove them. That is, it cuts off the errors of the mind like a razor. It is said by European scholars that the title has not yet been explained. This may be quite correct for them, but it is very certain the Hindu explanation appears to the Hindu mind to be a very good one. Let us proceed. This means, first shaving, or beginning of the process for removing error.

Brahma was the first of the Devas, the maker of the universe, the preserver of the world. He told the knowledge of Brahman, the foundation of all knowledge, to his eldest son Atharva. Here at once should be noted, that although in Hindu theology we find Brahma, Vishnu and Siva, as the creator, preserver and destroyer, forming the Trinity, the Upanishad now before us—for cutting away error—has not such a division.

It says Brahma is first, also the maker and the preserver. Even knowledge that is true for certain stages of development becomes error when we rise up into the higher planes and desire to know the true. Whatever Brahma told Atharvan that knowledge Atharvan told to Angir, he told it to Satyavaha Bharadvaga, and he in succession told it to Angiras.

This Khanda unfolds broadly the whole philosophy. The following ones go into particulars. It is very easy here to see that the imperishable doctrine could not be communicated directly by the Great Brahma to man, but it has to be filtered down through various channels. The communicator of it to mortals, however, would be regarded by his finite auditors as a god. The same method is observable in the Bagavad-Gita ch.

Now, when Angiras, as detailed in the Upanishad, had received this higher knowledge, he was approached by a great householder, by name Saunaka. This has reference to an ancient mode of life in India when Saunaka would be called a grihastha, or one who was performing all his duties to his family, his tribe, and his nation while still in the world.

All the while, however, he studied the knowledge of Brahman, so that when the proper time came for him to give up those duties of life, he could either die or retire to solitude. It was not considered then to be a virtue for one to violently sever all ties and assume the garb and life of a mendicant devoted to religious contemplation, but the better way was thought to be that one which resulted in our, so to speak, consuming all the Karma of our family in ourselves.

Otherwise it would inevitably result that if he retired with many duties unfulfilled, they waited, figuratively speaking, for him, sure to attach to him in a succeeding incarnation and to work him either injury or obstruction. So it was thought better to work out all such results in the present life as far as possible.

We find here also a foreshadowing of some ideas held by the Greek philosophers. Such, however, is directly opposite to the modern method, which delights in going from particulars to generals, from effects to causes. The true knowledge proceeds as shown in the Upanishad. By endeavoring to attain to the Universal Soul of all, the knowledge of the particular parts may be gained.

This is not easy, but it 37 is easy to try. At the same time do not forsake modern methods altogether, which correspond to the lower knowledge spoken of in Verse 5. Therefore Angiras says: Two kinds of knowledge, the lower and the higher, must be known.

Here and there are persons who seem not to need the lower knowledge, who pay no attention to it, and who apprehend the higher flights impossible for others. This is what is known as the result of past births. In previous incarnations these persons studied upon all the lower planes so that their spiritual perceptions do not now need that help and training which the lower knowledge gives to others.

In a previous article on the Kabbalah, we spoke of it as being a tradition embodying a noble philosophy, which is but slightly understood, owing to its symbolical representations. There were three forms of symbols introduced by the Ancient Theosophists to express their thoughts and convey their ideas from one to another. The object of the symbolic language was for the purpose of preventing their esoteric knowledge from becoming public property and to obviate persecution from those who were in authority and held different views.

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