According to esoteric teaching there are seven primary, and seven secondary “creations“, the former being the Forces self-evolving from the one causeless FORCE, the latter showing the manifested Universe emanating from the already differentiated divine elements.
Esoterically, as well as exoterically, all the . . . enumerated Creations stand for the (7) periods of Evolution, whether after an “Age“ or a “Day“ of Brahmâ. This is the teaching par excellence of Occult Philosophy, which, however, never uses the term “creation“ nor even that of “evolution” with regard to primary “Creation“, but calls all such forces “the aspects of the Causeless Force“.
The Secret Doctrine, i 446
Each individual is an essential if unequal participant in the fourteen phases of evolution indicated in the Puranic Teachings concerning the seven creations. All human beings share in the most subtle and sublime spiritual resources of the universe as well as in its more manifest and mundane features. From the standpoint of mental growth and moral learning, the foremost element of human self-existence is its partial participation in the Mahatic self-transcendence of the Kumaras. Through the fiery spark of universal self-consciousness, every human being is sacrificially endowed with the priceless gift of learning truth, the right perception of existing things, and the capacity for Bodhisattvic action. Existing as the latent seed of divine self-consciousness, it is an inseparable portion of the impartite field of primordial Wisdom – Dzyan – which supports and pervades the differentiated universe.
Divine Wisdom is at once the luminous awareness of its origins lost in the ineffable Darkness and Silence as well as the directing intelligence of the noumenal cosmos. As Brahmâ-Mahat it is the architectonic wisdom of Karma mirrored in the Buddhic faculty in man. As Brahmâ-Rudra it is one with the hosts of Manasa-Dhyanis, endowing human beings with the immense potential of its transcendental wisdom. In the devotional heart of every human being it is Ishwara, the Ishtaguru, the prototype and preceptor, the living light of the lost Word guiding the pilgrim-soul along the Path.
The awakening of wisdom is not the exclusive concern of human beings as distinguished from the other kingdoms of nature. Rather, it is the common current carrying every centre of life forward through evolutionary cycles of transformation. Governed from within by the universal law of harmony and compassion, each phase of evolution and each kingdom of nature elaborates and defines one of a series of indispensable stages of growth. Each affords its own array of opportunities and each is circumscribed by its own limiting laws. Poised between transcendental unity and mayavic differentiation, consciousness experiences a series of states distinguished by permutations of space, motion and duration. Through birth and death, through involvement and withdrawal, through affirmation and negation, the appropriate soil is prepared and the seeds of self-consciousness quickened so that they might germinate and flower into the fullness of svasamvedana.
Viewed in this light, the present phase of human evolution may be seen as a period of mature awakening to universal responsibility. To the extent that human beings realize their inmost identity with the Kumaras and Bodhisattvas, they may perceive the solidarity of their being with all other souls and hence the universality of their obligation of compassion. To the extent that they are illuminated and energized by the transcendental wisdom of the Kumaras, they will find within themselves the skill and strength needed to meet the just demands of a life of joyous service to other beings. As the active awareness of the bond of Being hidden in Non-Being, Karma is the basis of a philosophic fusion of the concepts of human nature, obligation, potentiality and destiny. Encompassing all from Brahmâ-Mahat to the tiniest atom, Karma is inseparable from the world-wielding spirit of Wisdom which creates, sustains and regenerates manifestation out of non-manifestation.
Karma is thus one of the most mysterious and at the same time one of the most practical themes. In the present cycle it is the sacred responsibility of those who have been fortunate to receive the teaching of karma to use the doctrine intelligently and patiently, so as to be able to communicate by example – which is the school of mankind – as well as by precept – which is the mode of service to one’s fellow beings – those insights into karma which they have been privileged to garner. Buddhic intuition with regard to the operation of karma is indispensable to human beings who wish to gain noetic control over their lives and instruments so that they may remain attuned to the potent vibration of the New Cycle. As the karmic station of humanity demands the integration of Buddhic awareness and Manasic deliberation, the cultivation of mindfulness through daily exercises in meditation is an essential starting-point in gaining insight into karma. The practical art of mindfulness can begin with attentiveness to extremely simple and elementary points of existence. For example, in a variety of Buddhist schools aspirants are encouraged to observe their mode of breathing. By counting breaths over a period of time and by observing the rhythms of outbreathing and inbreathing, one can become aware of the pauses involved in breathing – before an outbreath, after an outbreath, before an inbreath, and after an inbreath. Such attention to breathing is not, however, equivalent to mindfulness, but must be linked through contemplation to an understanding of inward processes in consciousness. Inbreathing is important in relation to the powers of assimilation, preservation and absorption. Outbreathing is important in discharging one’s debts to the seven kingdoms of nature and to all human beings, seen and unseen, with whom one interacts. Each opportunity to breathe outwards is an opportunity to either bless or curse life-atoms.
Every human being is a receptacle of life-atoms from billions of other beings, immersed in a constant circulation that passes in and out of every astral form. In and through these shariras or vestures there is a ceaseless movement in the ocean of life of classes of life-atoms, which themselves belong to the hebdomadic kingdoms and sub-kingdoms of nature. Each entering and exiting life-atom experiences and retains the impress of the thought and feeling of the human being presiding over the ephemeral vesture. All of these kingdoms and classes of elementals have had an archetypal function in the history of cosmic and human evolution. By combining a firm if rudimentary grasp of the metaphysics of the Gupta Vidya concerning the seven creations with a persistent attention to the elementary processes of life, one can acquire through mindfulness a minimal insight into the magical process of breathing, thinking, feeling and willing. Minimally, one can begin to see that crude empirical notions like good luck and bad luck, being accident-prone or fortunate, are inadequate to an understanding of the exactitude and precision of karma. Similarly, one may come to see that neither wishful or dreamy thinking nor mechanistic or reductionist assumptions can be adequate to comprehend or cope with the challenges of life.
Hermes, August 1982
Thus it may be shown that all the fundamental truths of nature were universal in antiquity, and that the basic ideas upon spirit, matter, and the universe, or upon God, Substance, and man, were identical. Taking the two most ancient religious philosophies on the globe, Hinduism and Hermetism, from the scriptures of India and Egypt, the identity of the two is easily recognisable.
This becomes apparent to one who reads the latest translation and rendering of the “Hermetic Fragments” just mentioned, by our late lamented friend, Dr. Anna Kingsford. Disfigured and tortured as these have been in their passage through Sectarian Greek and Christian hands, the translator has most ably and intuitionally seized the weak points and tried to remedy them by means of explanations and foot-notes. And she says: . . . The creation of the visible world by the ‘working gods’ or Titans, as agents of the Supreme God, 1 is a thoroughly Hermetic idea,recognisable in all religious systems, and in accordance with modern scientific research (?), which shows us everywhere the Divine power operating through natural Forces.”
“That Universal Being, that contains all, and which is all, put into motion the Soul and the World, all that nature comprises, says Hermes. In the manifold unity of universal life, the innumerable individualities distinguished by their variations, are, nevertheless, united in such a manner that the whole is one, and that everything proceeds from Unity.” (Asclepios, Part I.)
“God is not a mind, but the cause that the mind is; not a spirit, but the cause that the Spirit is; not light, but the cause that the Light is.” (Divine Pymander, Book IX., v. 64.)
The above shows plainly that “Divine Pymander,” however much distorted in some passages by Christian “smoothing,” was nevertheless written by a philosopher, while most of the so-called “hermetic Fragments” are the production of sectarian pagans with a tendency towards an anthropomorphic Supreme Being. Yet both are the echo of the Esoteric philosophy and the HinduPurânas.
Compare two invocations, one to the Hermetic “Supreme All,” the other to the “Supreme All” of the later Aryans. Says a Hermetic Fragment cited by Suidas (see Mrs. Kingsford’s “The Virgin of the World“):
“I adjure thee, Heaven, holy work of the great God; I adjure thee, Voice of the Father, uttered in the beginning when the universal world was framed; I adjure thee by the word, only Son of the Father who upholds all things; be favourable, be favourable.”
This just preceded by the following: “Thus the Ideal Light was before the Ideal Light, and the luminous Intelligence of Intelligence was always, and its unity was nothing else than the Spirit enveloping the Universe. Out of whom is neither God nor Angels, nor any other essentials, for He (It?) is the Lord of all things and the power and the Light; and all depends on Him (It) and is in Him (It), etc.” (Fragments of the writings of Hermes to Ammon.)
This is contradicted by the very same Trismegistos, who is made to say: “To speak of God is impossible. For corporeal cannot express the incorporeal. . . . . That which has not any body nor appearance, nor form, nor matter, cannot be apprehended by sense. I understand, Tatios, I understand, that which it is impossible to define – that is God.” (Physical Eclogues, Florilegium of Stobæus.)
The contradiction between the two passages is evident; and this shows (a) that Hermes was a generic nom-de-plume used by a series of generations of mystics of every shade, and (b) that a great discernment has to be used before accepting a Fragment as esoteric teaching only because it is undeniably ancient. Let us now compare the above with a like invocation in the Hindu Scriptures – undoubtedly as old, if not far older. Here it is Parâsara, the Aryan “Hermes” who instructs Maitreya, the Indian Asclepios, and calls upon Vishnu in his triple hypostasis.
“Glory to the unchangeable, holy, eternal Supreme Vishnu, of one universal nature, the mighty over all; to him who is Hiranyagarbha, Hari, and Sankara (Brahma, Vishnu, and Siva), the creator, the preserver, and the destroyer of the world; to Vasudeva, the liberator (of his worshippers); to him whose essence is both single and manifold; who is both subtile and corporeal, indiscreet and discreet; to Vishnu the cause of final emancipation, the cause of the creation, existence, the end of the world; who is the root of the world, and who consists of the world.” (Vish. Purâna, Book L.)
This is a grand invocation, full of philosophical meaning underlying it; but, for the profane masses, as suggestive as is the first of an anthropomorphic Being. We must respect the feeling that dictated both; but we cannot help finding it in full disharmony with its inner meaning, even with that which is found in the same Hermetic treatise where it is said:
“Reality is not upon the earth, my son, and it cannot be thereon. . . . Nothing on earth is real, there are only appearances. . . He (man) is not real, my son, as man. The real consists solely in itself and remains what it is. . . Man is transient, therefore he is not real, he is but appearance, and appearance is the supreme illusion.
Tatios: Then the celestial bodies themselves are not real, my father, since they also vary?
Trismegistos: That which is subject to birth and to change is not real. . . . . There is in them a certain falsity, seeing that they too are variable . . .
Tatios: And what then is the primordial Reality?
Trismeg.: That which is one and alone, O Tatios; That which is not made of matter, nor in any body. Which has neither colour nor form, which changes not nor is transmitted but which always is.”
This is quite consistent with the Vedantic teaching. The leading thought is Occult; and many are the passages in the Hermetic Fragments that belong bodily to the Secret Doctrine.
The latter teaches that the whole universe is ruled by intelligent and semi-intelligent Forces and Powers, as stated from the very beginning. Christian Theology admits and even enforces belief in such, but makes an arbitrary division and refers to them as “Angels” and “Devils.” Science denies the existence of such, and ridicules the very idea. Spiritualists believe in the Spirits of the Dead, and, outside these, deny entirely any other kind or class of invisible beings. The Occultists and Kabalists are thus the only rational expounders of the ancient traditions, which have now culminated in dogmatic faith on the one hand, and dogmatic denials on the other. For, both belief and unbelief embrace but one small corner each of the infinite horizons of spiritual and physical manifestations; and thus both are right from their respective standpoints, and both are wrong in believing that they can circumscribe the whole within their own special and narrow barriers; for – they can never do so. In this respect Science, Theology, and even Spiritualism show little more wisdom than the ostrich does, when it hides its head in the sand at its feet, feeling sure that there can be thus nothing beyond its own point of observation and the limited area occupied by its foolish head.
As the only works now extant upon the subject under consideration within reach of the profane of the Western “civilized” races are the above-mentioned Hermetic Books, or rather Hermetic Fragments, we may contrast them in the present case with the teachings of Esoteric philosophy. To quote for this purpose from any other would be useless, since the public knows nothing of the Chaldean works which are translated into Arabic and preserved by some Sufi initiates. Therefore the “Definitions of Asclepios,” as lately compiled and glossed by Mrs. A. Kingsford, F.T.S., some of which sayings are in remarkable agreement with the Esoteric Eastern doctrine, have to be resorted to for comparison. Though not a few passages show a strong impression of some later Christian hand, yet on the whole the characteristics of the genii 2 and gods are those of eastern teachings, while concerning other things there are passages which differ widely in our doctrines.
1 A frequent expression in the said Fragments, to which we take exception. The Universal Mind is not a Being or “God.”
2 The Hermetic philosophers called Theoi, gods, Genii and Daimones (in the original texts), those Entities whom we callDevas (gods), Dhyan Chohans, Chitkala (Kwan-yin, the Buddhists call them), and by other names. The Daimones are – in the Socratic sense, and even in the Oriental and Latin theological sense – the guardian spirits of the human race; “those who dwell in the neighbourhood of the immortals, and thence watch over human affairs,” as Hermes has it. In Esoteric parlance, they are called Chitkala, some of which are those who have furnished man with his fourth and fifth Principles from their own essence; and others the Pitris so-called. This will be explained when we come to the production of thecomplete man. The root of the name is Chiti, “that by which the effects and consequences of actions and kinds of knowledge are selected for the use of the soul,” or conscience the inner Voice in man. With the Yogis, the Chiti is a synonym of Mahat, the first and divine intellect; but in Esoteric philosophy Mahat is the root of Chiti, its germ; and Chitiis a quality of Manas in conjunction with Buddhi, a quality that attracts to itself by spiritual affinity a Chitkala when it develops sufficiently in man. This is why it is said that Chiti is a voice acquiring mystic life and becoming Kwan-Yin.
The Secret Doctrine, ii 285–288
H. P. Blavatsky
Traditions about Nagas are very common in the Buddhist countries of Asia. In a Cambodian legend, the Naga were a noble race who possessed a large empire in the Pacific Ocean region.
Robert Sepehr is an author, producer and anthropologist specializing in linguistics, archeology, and paleobiology (archeogenetics). http://amazon.com/Robert-Sepehr/e/B00…
“He looks on the wicked as invalids whom one must pity and cure; the world, with its errors and vices, is to him God’s hospital, and he wishes to serve in it.”
“They are without fears and without desires, dominated by no falsehood, sharing no error, loving without illusion, suffering without impatience, reposing in the quietude of eternal thought… a Magus cannot be ignorant, for magic implies superiority, mastership, majority, and majority signifies emancipation by knowledge. The Magus welcomes pleasure, accepts wealth, deserves honour, but is never the slave of one of them; he knows how to be poor, to abstain, and to suffer; he endures oblivion willingly because he is lord of his own happiness, and expects or fears nothing from the caprice of fortune. He can love without being beloved; he can create imperishable treasures, and exalt himself above the level of honours or the prizes of the lottery. He possesses that which he seeks, namely, profound peace. He regrets nothing which must end, but remembers with satisfaction that he has met with good in all. His hope is a certitude, for he knows that good is eternal and evil transitory. He enjoys solitude, but does not fly the society of man; he is a child with children, joyous with the young, staid with the old, patient with the foolish, happy with the wise. He smiles with all who smile, and mourns with all who weep; applauding strength, he is yet indulgent to weakness; offending no one, he has himself no need to pardon, for he never thinks himself offended; he pities those who misconceive him, and seeks an opportunity to serve them; by the force of kindness only does he avenge himself on the ungrateful …”
“Judge not; speak hardly at all; love and act.”
Merry Christmas and Happy Hanukkah. This is a great video about the hypothesis of Jesus being a vegetarian Essene, some say he was vegan even. Some scholars say Moses was an Essene vegetarian or vegan, as were Essenes and that there was a conflict between Essenes and the Pharisees (2 branches of Judaism) over the need to eat meat or sacrifice animals in the Temple – conflict that led to Jesus death a week after he drove away the animal traders from the temple. The Essenes were for never or ultra rarely, if ever, drinking wine also.
There is a hypothesis, since there is no absolute proof science can offer to everyone, among many people that some branches of Judaism (thru the Bible itself, the Torah portion) and Jesus taught Loving Kindness towards all humans and animals, vegetarianism/veganism and reincarnation, just like much of Taoism, Hinduism and Buddhism teach. Few people know these quotes and how much the Bible (Torah portion) talks against killing animals even in the current ultra edited form.
Some scholars say that during Moses and Jesus times the reincarnation mysteries and deeper astral travel and translation teachings were only revealed to vegetarians and some of the deeper unions with God were attained by veganism and avoiding any root vegetable or anything that kills the plant.
The Talmud says “What is hateful to yourself, do not do to your fellow man. That is the whole Torah; the rest is just commentary.” (Talmud Shabbat 31a). One of the core commandments of Judaism is “Love them (everyone, non-Jews too) as yourself” (Leviticus 19:34), sometimes called the Great Commandment. It’s in the Bible.
There are 50 versions of the Gospel and in many Jesus saves animals and teaches that one should abstain from killing or eating animals, he multiplies bread and grapes, not bread and fish. Roman Emperors changed scriptures for maximum control via maximum fear of “eternal hell” and also because they loved to eat meat? For more on Jesus and reincarnation, see https://plus.google.com/+AlexP/posts/V82673SeKyV.
Bible (Torah portion) Vegetarian Quotations:
God’s original dietary law
And God said: “Behold, I have given you every herb-yielding seed which is upon the face of all the earth, and every tree that has seed-yielding fruit – to you it shall be for food.”
Avoiding animal sacrifice in the Torah … The Torah section of the Bible says:
I desire mercy, not sacrifice.
“To what purpose is the multitude of your sacrifices unto Me?” says the Lord. “I am full of the burnt offerings of rams, and the fat of beasts; and I delight not in the blood of bullocks, or of lambs or of he-goats. . . bring no more vain oblations… Your new moons, Sabbaths and your appointed feasts my soul hates; … and when you spread forth your hands, I will hide my eyes from you; yes, when you make many prayers, I will not hear; your hands are full of blood. Wash and make yourselves clean, Take your evil deeds out of my sight, Stop doing wrong”
I hate, I despise your feasts, and I will take no delight in your solemn assemblies. Though you offer me burnt offerings and your meal offerings, I will not accept them; neither will I regard the peace-offerings of your fat beasts. Take away from me the noise of your song; and let Me not hear the melody of your psalteries. But let justice well up as waters, and righteousness as a mighty stream.
Amos 5:21– 4
He that kills an ox is as if he slew a person.
MORE ON THE IDEAL DIET:
God did not permit Adam and his wife to kill a creature to eat its flesh. Only every green herb shall they all eat together.
Rashi’s commentary on Genesis 1:29
You are permitted to use the animals and employ them for work, have dominion over them in order to utilize their services for your subsistence, but must not hold their life cheap nor slaughter them for food. Your natural diet is vegetarian….
Moses Cassuto (1883 -1951) in his commentary From Adam to Noah
Adam was not permitted meat for purposes of eating.
Babylonian Talmud (Sanhedrin 59b)
Attitude toward animals:
The Lord is good to all and His tender mercies are over all His creatures.
The tzaddik (righteous person) acts according to the laws of justice; not only does he act according to these laws with human beings, but also with animals.
Living creatures possess a soul and a certain spiritual superiority which in this respect make them similar to those who possess intellect (people) and they have the power of affecting their welfare and their food and they flee from pain and death.
Nachmanides, commentary on Genesis 1:29
There is no difference between the pain of humans and the pain of other living beings, since the love and tenderness of the mother for the young are not produced by reasoning, but by feeling, and this faculty exists not only in humans but in most living beings.
Maimonides Guide for the Perplexed
For that which befalls the sons of men befalls animals; even one thing befalls them; as the one dies, so dies the other; yes, they all have one breath; so that man has no preeminence above an animal; for all is vanity. All go to one place; all are of the dust. Who knows the spirit of men whether it goes upward; and the spirit of the animal whether it goes downward to the earth?
It is forbidden, according to the law of the Torah, to inflict pain upon any living creature. On the contrary, it is our duty to relieve the pain of any creature, even if it is ownerless or belongs to a non Jew.
Code of Jewish Law
Love of all creatures is also love of God, for whoever loves the One (God) loves all the works that He has made. When one loves God, it is impossible not to love His creatures. The opposite is also true. If one hates the creatures, it is impossible to love God Who created them. (Maharal of Prague, Nesivos Olam, Ahavas haRe’i, 1)
Vegetarianism and Health
Following the many precedents prescribed in the Code of Jewish Law, we would have little difficulty in arriving at the conclusion that, if indeed eating meat is injurious to one’s health, it is not only permissible, but possibly even mandatory that we reduce our ingestion of an unhealthful product to the minimal level.
Rabbi Alfred Cohen, “Vegetarianism From a Jewish Perspective”, Journal of Halacha and Contemporary Society, Vol. 1, No. II, (Fall, 1981), 61.
As it is halachically prohibited to harm oneself and as healthy, nutritious vegetarian alternatives are easily available, meat consumption has become halachically unjustifiable.
Rosen, Rabbi David, “Vegetarianism: An Orthodox Jewish Perspective”, in Rabbis and Vegetarianism: An Evolving Tradition, edited by Roberta Kalechofsky (Micah Publications: Marblehead, Massachusetts, 1995), 54.
Finally, The Complete Answer To What Is Tantra? & What Can Sacred Sexuality Do For You & Your Relationship – Part 1 By Somraj Pokras of Tantra at Tahoe EAST MEETS WEST – – – – – – – – – – – In the modern West, we stress the power of knowledge and thought. …
Source: What Is Tantra ? – TantraLovers
For all who place weight on the idea (thus definition of) “Adepthood,” I offer for your philosophical consideration the following passage excerpted from HP Blavatsky’s The Secret Doctrine. Keep in mind, however, that the adeptships referred to below refer generally to the Adepts of the Ascended Masters …
“(b) There are four grades of initiation mentioned in exoteric works, which are known respectively in Sanskrit as “Sçrôtâpanna,” “Sagardagan,” “Anagamin,” and “Arhan” – the four paths to Nirvana, in this, our fourth Round, bearing the same appellations. The Arhan, though he can see the Past, the Present, and the Future, is not yet the highest Initiate, for the Adept himself, the initiated candidate, becomes chela (pupil) to a higher Initiate. Three further higher grades have to be conquered by the Arhan who would reach the apex of the ladder of Arhatship. There are those who have reached it even in this fifth race of ours, but the faculties necessary for the attainment of these higher grades will be fully developed in the average ascetic only at the end of this Root Race, and in the Sixth and Seventh. Thus there will always be Initiates and the Profane till the end of this minor Manvantara, the present lifecycle. The Arhats of the “fire-mist” of the 7th rung are but one remove from the Root-Base of their Hierarchy – the highest on Earth, and our Terrestrial chain. This “Root-Base” has a name which can only be translated by several compound words into English” – “the ever-living-human-Banyan.” This “Wondrous Being” descended from a “high region,” they say, in the early part of the Third Age, before the separation of the sexes of the Third Race.
This Third Race is sometimes called collectively “the Sons of Passive Yoga,” i.e., it was produced unconsciously by the second Race, which, as it was intellectually inactive, is supposed to have been constantly plunged in a kind of blank or abstract contemplation, as required by the conditions of the Yoga state. In the first or earlier portion of the existence of this third race, while it was yet in its state of purity, the “Sons of Wisdom,” who, as will be seen, incarnated in this Third Race, produced by Kriyasakti a progeny called the “Sons of Ad” or “of the Fire-Mist,” the “Sons of Will and Yoga,” etc. They were a conscious production, as a portion of the race was already animated with the divine spark of spiritual, superior intelligence. It was not a Race, this progeny. It was at first a wondrous Being, called the “Initiator,” and after him a group of semi-divine and semi-human beings. “Set apart” in Archaic genesis for certain purposes, they are those in whom are said to have incarnated the highest Dhyanis, “Munis andRishis from previous Manvantaras” – to form the nursery for future human adepts, on this earth and during the present cycle. These “Sons of Will and Yoga” born, so to speak, in an immaculate way, remained, it is explained, entirely apart from the rest of mankind.
The “BEING” just referred to, which has to remain nameless, is the Tree from which, in subsequent ages, all the great historically known Sages and Hierophants, such as the Rishi Kapila, Hermes, Enoch, Orpheus, etc., etc., have branched off. As objective man, he is the mysterious (to the profane – the ever invisible) yet ever present Personage about whom legends are rife in the East, especially among the Occultists and the students of the Sacred Science. It is he who changes form, yet remains ever the same. And it is he again who holds spiritual sway over the initiated Adepts throughout the whole world. He is, as said, the “Nameless One” who has so many names, and yet whose names and whose very nature are unknown. He is the “Initiator,” called the “GREAT SACRIFICE.” For, sitting at the threshold of LIGHT, he looks into it from within the circle of Darkness, which he will not cross, nor will he quit his post till the last day of this lifecycle. Why does the solitary Watcher remain at his self-chosen post? Why does he sit by the fountain of primeval Wisdom, of which he drinks no longer, as he has naught to learn which he does not know – aye, neither on this Earth, nor in its heaven? Because the lonely, sore-footed pilgrims on their way back to their home are never sure to the last moment of not losing their way in this limitless desert of illusion and matter called Earth Life. Because he would fain show the way to that region of freedom and light, from which he is a voluntary exile himself, to every prisoner who has succeeded in liberating himself from the bonds of flesh and illusion. Because, in short, he has sacrificed himself for the sake of mankind, though but a few Elect may profit by the GREAT SACRIFICE.
It is under the direct, silent guidance of this MAHA – (great) – GURU that all the other less divine Teachers and instructors of mankind became, from the first awakening of human consciousness, the guides of early Humanity. It is through these “Sons of God” that infant humanity got its first notions of all the arts and sciences, as well as of spiritual knowledge, and it is they who have laid the first foundation-stone of those ancient civilizations that puzzle so sorely our modern generation of students and scholars.1
Although these matters were barely hinted at in “Isis Unveiled,” it will be well to remind the reader of what was said in Vol. I, pp. 587 to 593, concerning a certain Sacred Island in Central Asia, and to refer him for further details to the chapter in Book II on “The Sons of God and the Sacred Island.” A few more explanations, however, though thrown out in a fragmentary form, may help the student to obtain a glimpse into the present mystery.”
The Secret Doctrine, i 206–212
H. P. Blavatsky
1/ Let those who doubt this statement explain the mystery of the extraordinary knowledge possessed by the ancients – alleged to have developed from lower and animal-like savages, the cave-men of the Palaeolithic age – on any other equally reasonable grounds. Let them turn to such works as those of Vitruvius Pollio of the Augustan age, on architecture, for instance, in which all the rules of proportion are those taught anciently at initiations, if he would acquaint himself with the truly divine art, and understand the deep esoteric significance hidden in every rule and law of proportion. No man descended from a Palaeolithic cave-dweller could ever evolve such a science unaided, even in millenniums of thought and intellectual evolution. It is the pupils of those incarnated Rishis and Devas of the third Root Race, who handed their knowledge from one generation to another, to Egypt and Greece with its now lost canon of proportion; as it is the Disciples of the Initiates of the 4th, the Atlanteans, who handed it over to their Cyclopes, the “Sons of Cycles” or of the “Infinite,” from whom the name passed to the still later generations of Gnostic priests. “It is owing to the divine perfection of those architectural proportions that the Ancients could build those wonders of all the subsequent ages, their Fanes, Pyramids, Cave-Temples, Cromlechs, Cairns, Altars, proving they had the powers of machinery and a knowledge of mechanics to which modern skill is like a child’s play, and which that skill refers to itself as the ‘works of hundred-handed giants.'” (See “Book of God,” Kenealy.) Modern architects may not altogether have neglected those rules, but they have superadded enough empirical innovations to destroy those just proportions. It is Vitruvius who gave to posterity the rules of construction of the Grecian temples erected to the immortal gods; and the ten books of Marcus Vitruvius Pollio on Architecture, of one, in short, who was an initiate, can only be studied esoterically. The Druidical circles, the Dolmen, the Temples of India, Egypt and Greece, the Towers and the 127 towns in Europe which were found “Cyclopean in origin” by the French Institute, are all the work of initiated Priest-Architects, the descendants of those primarily taught by the “Sons of God,” justly called “The Builders.” This is what appreciative posterity says of those descendants. “They used neither mortar nor cement, nor steel nor iron to cut the stones with; and yet they were so artfully wrought that in many places the joints are not seen, though many of the stones, as in Peru, are 18 ft. thick, and in the walls of the fortress of Cuzco there are stones of a still greater size.” (Acosta, vi., 14.) “Again, the walls of Syene, built 5,400 years ago, when that spot was exactly under the tropic, which it has now ceased to be, were so constructed that at noon, at the precise moment of the solar solstice, the entire disc of the Sun was seen reflected on their surface – a work which the united skill of all the astronomers of Europe would not now be able to effect.” (Kenealy, “Book of God“)
Occultism is the “belief in or study of the action or influence of supernatural or supernormal powers”, and the word “occult” stems from the Latin word occultus, meaning “clandestine, hidden, secret” is “knowledge of the hidden”. Beyond the mystical implications of the word/field of study, the term can also be viewed as the research of knowledge that “is meant only for certain people” or that “must be kept hidden”. However, for most practicing occultists it is simply the study of a deeper spiritual reality that extends beyond pure reason and the physical sciences. The perennial philosophy which flows through occult studies and governs this school of thought has been engrained in the collective consciousness since time immomerial, however as spirituality and the “New Age” movement continues to gain momentum in popular culture – we must not forget some of the lesser-known “founding visionaries” that allowed these words to become tangible to the public. Below, browse a selection of
Riding The Wave …
You’re a magician and you didn’t even know it!
You went to grammar school and were taught how to cast spells on your fellow man and yourself!
GRAMMAR is GRIMORIA is a CHARM or HEX using SEX.
You have been learning how to cast spells and hex other people by learning how to rearrange words and place them in specific orders.
THERE ARE ENTIRE ASPECTS TO LANGUAGE OF WHICH WE ARE NOT EVEN AWARE!
This quote by Manly P. Hall says that the divine man is located in the head in the frontal sinus area. This is often called the third eye. It is not the pineal gland, but a gaseous material where the spirit exists or floats. This is where the student on the path of true enlightenment strives to rise. It is the pilgrimage of the soul to become illuminated by operating in the spirit with his soul as Lord, rather than hos lower body or animal self.
A Mathematician’s Mind is very curious.
He-She inspects every angle, every diameter, every degree,
searching for the God of Symmetry
and the Angels of Proportional Radii.
They ask deep questions like:
Does a Phi (1:1.618… pron. One is to One Point Six One Eight) relationship exist here?
In this coffee-stained and scratched out diagram of Unity Consciousness
where the Lemniscate (figure 8 eternity symbol) domin8s,
let us give the largest circle a name, it has a diameter of 1 unit length,
but why is it sub-divided into 10 parts, there must be a secret here,
than Phi is intimately connected to Ten,
ok then, what is the diameter of the 2 next smaller circles,
the main figure 8 lemniscate, why is tilting to the right, and not vertically upright?
those 2 circles both must be .5 or half, that’s easy,
which leads to the question: what is the diametrical length of the next 2 smaller circles,
could it be .618, the inverse or reciprocal of Phi, called Phe (pron. Phee)?
Let us calculate it now, this is our job,
no sleep until it is solved, until revelation comes in the late night.
And what are those 2 mystically small
blackened-in pythagorean right-angled triangles,
luring in the geometrical maze,
are they sub-harmonics of Phi and Phe?
how neatly they fit into the unit circle’s 10 divisions.
I think I am onto something,
but it is time for bed.
By Jain 108
Image courtesy of Dirk Betels, 2012 internet article on:
The Divine Proportion, taken from: