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Author: Mabel Collins, Helena Petrovna Blavatsky, William Quan Judge, Archibald Keightley, Bertram Keightley, Boris de Zirkoff
Publisher: Philaletheians UK
ISBN:
Category : Religion
Languages : en
Pages : 65
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Book Description
“Light on the Path” is a treatise written for the personal use of those who are ignorant of the Eastern Wisdom, and who desire to enter within Its influence, authored by Mabel Collins, nom de plume of Kenningale R. Cook. Warning by Boris de Zirkoff: The use of the physical senses as a stepping-stone to spirituality is fraught with danger and disappointment. H.P. Blavatsky defends the Cause of Truth and its detractors. The sparkle of that precious jewel, “Light on the Path,” has been dimmed by an indelible dark stain. Madame Blavatsky is the origin and fountainhead of all Esoteric Knowledge, and has the means and the necessary knowledge to teach. Mabel Collins may have been “studying” Madame Blavatsky for a time but she never “studied under” her, as she claims to have done. See how those whom god wishes to destroy, he first deprives of reason. Firstly, out of the blue, Dr. Coues proudly proclaimed himself “Perpetual President of the Esoteric Theosophical Society of America.” He then began casting slurs upon Madame Blavatsky and upon the Section of which she is the Head, in order to destroy one through the other. Secondly, for a woman to confess to the world that she has been deliberately deceiving it for years, simply for the pleasure of fathering the cause of a deception upon a supposed enemy, is a psychic riddle in itself. While the latter publicly proclaimed her own untruthfulness in order to slander a hated enemy, the former jumped at the opportunity to gratify his wounded vanity at the cost of breaking the pledge and his word of honour to the Theosophical Society, which he took upon joining it.
Author: Mabel Collins, Helena Petrovna Blavatsky, William Quan Judge, Archibald Keightley, Bertram Keightley, Boris de Zirkoff
Publisher: Philaletheians UK
ISBN:
Category : Religion
Languages : en
Pages : 65
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Book Description
“Light on the Path” is a treatise written for the personal use of those who are ignorant of the Eastern Wisdom, and who desire to enter within Its influence, authored by Mabel Collins, nom de plume of Kenningale R. Cook. Warning by Boris de Zirkoff: The use of the physical senses as a stepping-stone to spirituality is fraught with danger and disappointment. H.P. Blavatsky defends the Cause of Truth and its detractors. The sparkle of that precious jewel, “Light on the Path,” has been dimmed by an indelible dark stain. Madame Blavatsky is the origin and fountainhead of all Esoteric Knowledge, and has the means and the necessary knowledge to teach. Mabel Collins may have been “studying” Madame Blavatsky for a time but she never “studied under” her, as she claims to have done. See how those whom god wishes to destroy, he first deprives of reason. Firstly, out of the blue, Dr. Coues proudly proclaimed himself “Perpetual President of the Esoteric Theosophical Society of America.” He then began casting slurs upon Madame Blavatsky and upon the Section of which she is the Head, in order to destroy one through the other. Secondly, for a woman to confess to the world that she has been deliberately deceiving it for years, simply for the pleasure of fathering the cause of a deception upon a supposed enemy, is a psychic riddle in itself. While the latter publicly proclaimed her own untruthfulness in order to slander a hated enemy, the former jumped at the opportunity to gratify his wounded vanity at the cost of breaking the pledge and his word of honour to the Theosophical Society, which he took upon joining it.
Author: Helena Petrovna Blavatsky
Publisher: Philaletheians UK
ISBN:
Category : Religion
Languages : en
Pages : 29
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Book Description
Ever since my forced departure from India, the true spirit of devotion to the Masters, and the courage to assert it, has steadily dwindled away. I was under the most solemn oath and pledge never to reveal the whole Truth to anyone, except to those who, like Damodar, had been finally selected and called by the Masters. As a Chela of one of Them, all that I was permitted to reveal was that such Great Living Men, proficient in Ancient Wisdom, do exist. Wild and ridiculous fancies soon grew up among Hindus, referring to Them as Mahatmas, belittling Them with weird pictures, and maintaining that such Great Souls were debarred from holding personal intercourse with mortals, particularly in Kali-Yuga. Still, the Masters have already bore good fruit in India by those who believe in Them, through their representative, Madame Blavatsky, who is not only the origin and fountainhead of the modern Theosophical Movement, she also has the means and the necessary knowledge to teach. Aye, my good unforgettable Hindu Brothers, the Name alone of the Holy Masters, which was at one time invoked with prayers for Their blessings from one end of India to the other — Their Name alone has wrought a mighty change for the better in your land. It is not to Colonel Olcott or to me that you owe anything but, verily, to our venerated Masters. So long as I remained at Adyar, things went on smoothly enough because one or the other of the Masters was constantly present among us, and Their Spirit protected the fledgling Theosophical Society from real harm. In 1884, Colonel Olcott and I left for a visit to Europe, and while we were away the Padri-Coulomb “thunderbolt descended” upon us. When I returned in November, I was taken most dangerously ill. It was during that time, coinciding with Colonel Olcott’s absence in Burma, that the seeds of future strifes and disintegration of the Theosophical Society, were planted by the enemies of Truth on fertile ground. What with the Patterson-Coulomb-Hodgson conspiracy, and the faintheartedness of the chief Theosophists, that the Society did not then and there collapse should be sufficient proof of how it was protected. No Adept of the Right Path is allowed to interfere with the just workings of Karma. Not even the greatest of Yogis can divert the progress of Karma or arrest the natural results of actions for more than a short period, and even in that case, the same results will only reassert themselves later with tenfold force, for such is the Unerring Law of Karma and the Nidanas. We all have to win our Moksha or Nirvana by merit, and not because a Guru or a Deva may absolve our shortcomings. Salvation by self-forgetfulness and personal merit are the cornerstones of Lord Buddha’s teachings. What merit can there be in an Immaculate Deva, unconnected with matter, who can claim no virtue for her purity? Yet the eternal bliss of Moksha is looming forth for the man who becomes God, by his self-induced and self-devised exertions. It is the mission of the Moral Law of Karma to punish the immoral, and not the duty of a Master, who is the servant of the Law and not the arbiter. Those who embrace the Masters’ teachings and live the life of which They are the best exemplars, will never be abandoned by Them and will always find Their beneficent help whenever needed — whether overtly or covertly. Had the leaders at Adyar stood shoulder-to-shoulder, firm in their conviction of the presence and power of the Masters, Theosophy would have come out more triumphantly than ever, and none of their fears would have ever been realised, however cunning the legal traps set for me, and whatever mistakes and errors of judgment I, their humble representative, might have made. But the loyalty and courage of the Adyar authorities, and of the few Europeans who had put their trust in the Masters, were not equal to the trial when it came. In spite of my protests, I was hurried away from headquarters like a persona non grata. Ill as I was, almost dying in truth, yet I protested and would have battled for Theosophy in India to my last breath, had I found loyal support. But some feared legal entanglements, while my friends were alarmed at the doctors’ dire prognosis if I were to remain in India. So I was sent to Europe to regain my strength, with a promise of speedy return to Adyar. When the S.P.R. Report was published and this soap bubble burst over our heads, it unleashed a long series of false charges, every mail bringing something new. With the exception of Colonel Olcott, everyone else ostracised the Masters from their thoughts and Their spirit from Adyar. Every imaginable incongruity was connected with Their Holy Names, and I alone was held responsible for every disagreeable event that took place, and every “mistake” made. I implored Colonel Olcott to let me return, promising that I would live at Pondicherry, should my presence not be desirable at Adyar. To this I received the ridiculous answer that, should I return, I would be sent to the Andaman Islands as a Russian spy, which of course Olcott subsequently found out to be absolutely untrue. The readiness with which such a futile pretext for keeping me from Adyar was seized upon, shows in clear colours the ingratitude of those to whom I had given my life and health. Vilified, slandered, persecuted, and thrashed by the ingrate and heartless mob at Adyar, I voluntarily exiled myself to Europe in spite of my ardent desire not to abandon my beloved Aryavarta. Since my departure, not only the activity of the Movement in India gradually slackened, but those for whom I had the deepest affections, regarding them as a mother would her own sons, have turned against me. Acting under the Master’s orders, I began a new Movement in the West on the original lines, founded “Lucifer,” and the Lodge that bears my name. Eventually, I was invited to return to India, but the invitation came too late: neither would my doctor permit it, nor could I, if I were to remain true to my solemn pledge and vows, live in a place from which the Masters and Their Spirit have been cast out. I could never return to India in any other capacity than as Their faithful agent, for no advice of mine on occult lines was likely to be accepted because of my association with the Masters was doubted, and even totally denied by some. Half-measures are worse than none. People have either to believe entirely in me, or to honestly disbelieve. No one, no Theosophist, is compelled to believe, but it is worse than useless for people to ask me to help them, if they do not trust me. My only reason for accepting the exoteric direction of European affairs, was to save those who really had Theosophy at heart and worked for it and the Society, without being hampered by those who not only do not care for Theosophy, as laid out by the Masters, but who are diligently working against both, endeavouring to undermine and counteract the influence of the good work done, (a) by open denial of the existence of the Masters, (b) by declared and bitter hostility to myself, and (c) by joining forces with the most desperate enemies of our Society. The only claim which India could ever have upon me would be strong only in proportion to the activity of the Fellows for Theosophy and their loyalty to the Masters. You should not need my presence among you to convince you of the Truth of Theosophy, any more than your American brothers need it. A conviction that wanes when any particular personality is absent is no conviction at all. Further proof and teachings I shall give only to the Esoteric Section, for the following reason: its members are the only ones whom I have the right to expel for open disloyalty to their pledge (not to me, H.P.B., but to their Higher Self and the Mahatmic aspect of the Masters) — a privilege that I cannot exercise with the Fellows at large, yet one which is the only means of cutting off a diseased limb from the healthy body of the tree, and thus save it from decay. The rest of my life is devoted only to those who believe in the Masters, and are willing to work for Theosophy and for the T.S. on the lines devised by the founders of the T.S., upon which they were originally established.
Author: H. P. Blavatsky
Publisher: Theosophy Trust Books
ISBN: 0979320542
Category : Philosophy
Languages : en
Pages : 370
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Book Description
Any attempt to explain the mysterious connections between consciousness and matter, and self-consciousness in particular, necessarily involves much complexity. Because all levels of relative reality are present here and now, the human being embodies the whole hierarchy of the cosmos: a microcosm of the macrocosm, to use an insightful Renaissance expression. Besides the physical human body, there is the dynamic structural plan of that body (called the 'astral body'), the desire nature, the life force that permeates all living creatures, consciousness involved in sense perception and practical operations, consciousness capable of universal thought and awareness, and pure consciousness manifest in pristine intuition. Above these six principles of human nature broods the luminous spirit called the Atman. Many people are seldom aware of anything more in themselves than the first five of these principles, although many also have intuitive glimpses of universal understanding, often as transcendent experiences which cannot be sustained. Because understanding cannot be separated from experience, and experience cannot be divorced from the way we live, think, feel and have our being, various spiritual traditions have offered practices to nurture these inner awakenings to our higher natures and to a greater awareness of spiritual reality. Theosophy connects together how we live our lives, what we think and how we focus our attention, the bold exploration of our inner natures, how we react to what comes to us (karma), and how we can build depth of awareness across lifetimes, with Enlightenment. Theosophy, therefore, connects ethics and action, including both physical action in the world and the action of our own thoughts. Where we are ignorant of all the dimensions of our circumstances-and, short of Enlightenment, we are all ignorant-motive for thought and action is fundamental for altering one's karmic trajectory and future incarnations. The selections from The Secret Doctrine in this book are gathered with a focus on the consciousness exhibited in Nature, its origin and destiny, and on human self-consciousness, in particular. This book therefore explores one vital current in the Ocean of Wisdom that is Theosophy. A thoughtful and persistent reading of these texts will radically transform one's understanding of the unity of self-consciousness and the world around us, and of one's place in the greater scheme of things.
Author: Thomas H. Burgoyne
Publisher: Book Tree
ISBN: 9781585090525
Category : Body, Mind & Spirit
Languages : en
Pages : 228
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Book Description
Volume Two continues where Part One left offwithin the areas of the zodiac and astro-theology. Advanced information, at a higher level than Volume One. Contains more information on astrology than any book you are likely to see. It is a small occult library in itself, commonly used as a text for esoteric knowledge, whether alone or part of a group. Both books contain spiritual truths not found elsewhere, mostly concerning mans place in the universe, both here and after death.
Author: Helena Petrovna Blavatsky
Publisher:
ISBN:
Category : Theosophy
Languages : en
Pages : 772
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Book Description
Author: Christmas Humphreys
Publisher: Routledge
ISBN: 1135799555
Category : Social Science
Languages : en
Pages : 90
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Book Description
Karma, the law of cause and effect, of nature's retribution for lost harmony, and Rebirth, from which it is inseperable, have been described as the oldest doctrine in the world. In today's turmoil, an understanding of Karma is one of the foundations on which we can build a more reasonable world.
Author: W. Scott-Elliot
Publisher:
ISBN:
Category : Atlantis
Languages : en
Pages : 122
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Author: Katherine Augusta Westcott Tingley
Publisher:
ISBN:
Category : Theosophy
Languages : en
Pages : 694
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Author: Helena Petrovna Blavatsky
Publisher:
ISBN:
Category : Theosophy
Languages : en
Pages : 410
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Author: Pepe Karmel
Publisher: The Museum of Modern Art
ISBN: 9780870700378
Category : Art
Languages : en
Pages : 288
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Book Description
Published to accompany the exhibition Jackson Pollock held the Museum of Modern Art, New York, from 1 November 1998 to 2 February 1999.
