A mantram is a combination of sounds, of words and of phrases that, through virtue of certain rhythmic effects, achieve results that would not be possible apart from them. The most sacred of all the Eastern mantrams given out as yet to the public is the one embodied in the words: "Om mani padme hum." Every syllable of this phrase has a secret potency, and its totality has seven meanings and can bring about seven different results.
There are various mantric forms, based upon this formula and upon the Sacred Word, which, sounded rhythmically and in different keys, accomplish certain desired ends, such as the invoking of protective angels or devas, and definite work, either constructive or destructive upon the planes.
The potency of a mantram depends upon the point in evolution of the man who employs it. Uttered by an ordinary man it serves to stimulate the good within his bodies, to protect him, and it will also prove of beneficent influence upon his environment. Uttered by an adept or initiate its possibilities for good are infinite and far-reaching.
Mantrams are of many kinds, and generally speaking might be enumerated as follows:
1. Some very esoteric mantrams, existing in the original Sensa, in the custody of the Great White Lodge.
2. Some Sanskrit mantrams employed by initiates and adepts.
3. Mantrams connected with the different rays.
4. Mantrams used in healing.
5. Mantrams used in the departments of either the Manu, the Bodhisattva, or the Mahachohan.
6. Mantrams used in connection with the devas and the elemental kingdoms.
7. Special mantrams connected with fire.
All these mantrams depend for their potency upon the sound and rhythm and upon the syllabic emphasis imparted to them when enunciating and intoning. They depend too upon the capacity of the man who uses them to visualise and to will the desired effect.
[cclxxxv] 86: S. D., I, 279, 280.
[cclxxxvi] 87: The Solar Gods are the "Fallen Angels."—S. D., II, 287.
a. They warm the shadows...the human bodies.
b. They in their turn are warmed by the Monad, or Atma.—S. D., II, 116, 117, 284.
c. They are the Serpents of Wisdom.—S. D., II, 240.
d. Their nature is Knowledge and Love.—S. D., II, 527.
e. They come in from the cosmic mental plane.—S. D., III, 540.
The Ego, or Solar Angel is imprisoned.--S. D., I, 621.
a. It has to liberate itself from the thraldom of sensuous perception.
b. It has to see in the light of the one Reality.
c. See S. D., II, 578.
d. To redeem humanity.—S. D., II, 257.
e. To endow him with human affections and aspirations.—S. D., II, 257.
f. They give to men intelligence and consciousness.—S. D., I, 204
[cclxxxvii] 88: Alignment: See Letters on Occult Meditation, pp. 1-7.
The Pineal Gland. The Third Eye.—S. D., III, 548.
1. Goal of evolution to develop the inner vision.
2. The occult significance of the eye.—S. D., III, 577.
3. The "eye of Taurus the Bull."—(Compare bull's-eye.)
The constellation of Taurus was called the Mother of Revelation and the interpreter of the divine Voice.—S. D., I, 721.
4. The organs of inner vision:
a. The exoteric organ......Pineal gland......physical.
b. The esoteric organ......the third eye.....etheric.
Note: Students must be careful to distinguish between the third eye and the pineal gland.—See S. D., II, 308. "The third eye is dead and acts no longer." It has left behind a witness to its existence in the Pineal gland.
5. The Pineal gland is a small pea-like mass of grey nervous matter attached to the back of the third ventricle of the brain.
6. The Pituitary Body stands to the Pineal gland as manas does to Buddhi, or mind to wisdom.—S. D., III, 504, 505.
7. The Pineal gland reached its highest development proportionately with the Lowest Physical development.—S. D., II, 308, 313.
8. The third eye exists in etheric matter.
a. In front of the head.
b. On a level with the eyes.
9. It is an energy centre formed by a triangle of force:
a. The Pituitary Body.
b. The Pineal Gland.
c. The alta major centre.
10. The opened or third eye does not convey direct clairvoyance but is the organ through which direct and certain knowledge is obtained.—S. D., I, 77.
a. The initiate directs the eye towards the essence of things.
b. The third eye must be acquired by the ascetic before he becomes an adept.—S. D., II, 651.
11. Students of occultism ought to know that the third eye is indissolubly connected with karma.—S. D., II, 312, note; S. D., II, 316, 320.
a. From its Atlantean past, the fifth root-race is working out fourth root-race causes.
b. Because it reveals that which is its past.—S. D., II, 297, 320, 813.
12. The third eye is the mirror of the soul.—S. D., II, 312.
13. To the inner spiritual eye the Gods are no more abstractions than our soul and body are to us.—S. D., I, 694.
a. The inner eye can see through the veil of matter.—S. D., I, 694.
b. The spiritual eye reveals the super-sensual states.—S. D., II, 561.
14. In the spiritual regenerated man the third eye is active.—S. D., II, 458.
[cclxxxix] 90: Bible. Prov. 10:19.
[ccxc] 91: Bible. John I.
Magic.—S. D., I, 284.
1. Magic is a divine science which leads to a participation in the attributes of divinity itself.—Isis Unveiled, I, 25-27.
2. All magical operations consist in freeing oneself from the coils of the Ancient Serpent.—Isis Unveiled, I, 138.
3. The object of the art of magic is the perfection of man.—Isis Unveiled, I, 309.
4. Magic explores the essence and power of everything.—Isis Unveiled, I, 282; S. D., II, 538.
5. Magic and magnetism are synonymous terms.—Isis Unveiled, I, 279.
6. Magic is the sum-total of natural knowledge.—Isis Unveiled, II, 99, 189.
7. Magic does not imply a transgression of the laws of nature.—Isis Unveiled, I, Preface.
The Basis of Magic.
1. Magic is based on the inner powers in man's soul.—Isis Unveiled, I, 459.
2. The trinity of nature is the lock of magic, the trinity of man the key that fits it.—Isis Unveiled, II, 635.
3. Magic is occult psychology.—Isis Unveiled, I, 612-616.
4. The astral light is the chief agent of magic.—Isis Unveiled, I, 128, 616; S. D., I, 275; II, 537.
[ccxcii] 93: Magic.—The very word Magic bears within itself proof of its high origin. The Latin Magus, the Greek Magos, a magician, gives us all those other words that are so indicative of authority, wisdom, superiority. Then we have magnitude, magnificent, magniloquent, to express greatness in position, in action and in speech. With the termination slightly changed the same words become majesty, implying dominion, and again, we have magistrate, anything that is magisterial which again has been simplified into Master, and finally by the process of word evolution has become plain Mister. But the Latin is only a transmitter of words. We can equally follow up the historical development of this root until we reach the Zend where we find it doing duty as the name for the whole priestly caste. The magi were renowned all over the world for their wisdom and skill in occultism and no doubt our word magic is mostly indebted to that source for its present existence and meaning. That we need not pause even here for back of the Zend "mag," "looms up the Sanskrit, maha, signifying great." It is thought by good scholars that maha was originally spelled magha. To be sure, there is in the Sanskrit the word Maga meaning a priest of the Sun, but this was evidently a later borrowing from the Zend which had originally derived its root from its neighbor the Sanskrit.—Lucifer, Vol. X, p. 157.
[ccxciii] 94:Magic.—The art of divine Magic
consists in the ability to perceive the essence of things in the light of
nature (astral light), and—by using the soul-powers of the Spirit—to produce
material things from the unseen universe, and in such operations the Above and
the Below must be brought together and made to act harmoniously.—S. D., II,
Magic is the second of the four Vidyas, and is the great maha-Vidya in the Tantric writings. It needs the light of the fourth vidya (atmavidya) thrown on it in order to be White magic.—S. D., I, 192.
Black Magic is defined by H. P. B. as follows:
a. Black magic employs the astral light for purposes of deception and seduction, whereas the white magician employs it for purposes of information, and the aiding of evolution.—S. D., I, 274.
b. Black magic works with opposing poles. The white magician seeks the point of equilibrium or balance, and of synthesis.—S. D., I, 448.
c. Black magic has for its symbol the inverted 5-pointed star.
White magic uses the same symbol with the point uppermost.
d. Black magic is maha-vidya without the light of atma-vidya.
White magic is maha-vidya illumined by atma-vidya.—S. D., I, 592.
e. Black magic is ruled over by the moon.
White magic is ruled over by the sun.
f. Black and white magic arose during the great schism which started during the fourth root-race.—S. D., II, 221, 445, 520.
g. Black magic is based on the degradation of sex and of the creative function.
White magic is based on the transmutation of the creative faculty into the higher creative thought, the generative organs being neglected by the inner fire, which passes to the throat, the centre of creative sound.
h. Black magic deals with the forces of involution.
White magic works with the powers of evolution.
i. Black magic is concerned with the form, with matter.
White magic is concerned with the life within the form, with Spirit.
[ccxciv] 95: S. D., III, 62; Section 6, page 67.
[ccxcv] 96: S. D., II, 579-581.
[ccxcvi] 97: S. D., I, 451, 452; II, 221, 234, 519.
[ccxcvii] 98: Bible. Rev. 13:18.
[ccxcviii] 99: It might here be asked what, if
any, relation there may be in this connection with the inner round? The inner
round has many meanings some impossible to give, but two things may here be
said: That it concerns itself with the effect of the triangular balancing of
forces towards the close of the cycle, when the force or energy involved is
circulating unimpeded, even if slowly, through:
1. Two constellations of the solar system,
2. The planetary schemes
3. Three globes in the scheme.
It should be remembered that all these three are interdependent. The force begins thus to flow when any cycle is two thirds run. It deals with the greater Initiations, and is the correspondence on the higher planes to the occult short cut to wisdom and knowledge which we call the Path of Initiation.
[ccxcix] 1: No soul can be lost where—
a. One good aspiration is present.
b. One unselfish deed is done.
c. The life is strong in virtue.
d. The life is righteous.
e. The life is a naturally pure life.—Isis Unveiled, II, 368.
Read S. D., III, 528, 529.
[ccc] 2: H. P. B. has said that the elementals of the air are the most wicked and dangerous. He refers there to the physical plane, and to dangers menacing the physical body. They are the most dangerous where the physical plane is concerned, but in the case we are considering, we are dealing with man, the unity in the three worlds.
[ccci] 3: S. D., I, 77; II, 297, 309, 316.
[cccii] 4: The courses open to the Divine
Ego after separation are two.—S. D., III, 524.
a. It can start a fresh series of incarnations.
b. It can return to the 'bosom of the Father' and be gathered back to the Monad.
Two courses are open to the lower discarded self.—S. D., III, 525, 527.
a. If with a physical body it becomes a soulless man. In this case there is hope.
b. If without a physical body it becomes a spook, or one form of the Dweller on the Threshold.
[ccciii] 5: S. D., I, 215, 242, 295.
[ccciv] 6: The Atom.—S. D., I, 113,
566. It is on the illusive nature of matter and the infinite divisibility of
the atom that the whole Science of Occultism is built.
1. Everything is atomic—God, Monads, atoms.
a. The sphere of solar manifestation............God
The mundane egg. The logoic auric egg..........Macrocosm
b. The sphere of monadic manifestation..........Monads
The monadic auric egg...........................Microcosm
c. The sphere of the ultimate physical atom......Atoms
2. The solar system is a cosmic atom.
3. Each plane is an atom or complete sphere.
4. Each planet is an atom.
5. Each Heavenly man is an atomic unit.
6. Each human Monad is an atom in the body of one of the Heavenly Men.
7. The causal body is an atom, or sphere.
8. The physical plane elemental is an atomic unit.
What is an atom?
1. A sheath formed of the matter of the solar system in one or other of its seven grades and indwelt by life of some kind.
a. Absolute intelligence informs each atom.—S. D., I, 298.
b. Absolute life informs each atom.—S. D., I, 278, 28l; II, 742, note.
2. Atoms and souls are synonymous terms.—S. D., I, 620-622.
a. In this solar system atoms and souls are synonymous terms. The Primordial Ray plus the Divine Ray of Wisdom.
b. In the previous solar system atoms and mind were probably synonymous terms. It resulted in the Primordial Ray of active intelligent matter, the basis of the present evolution.
c. In the next system atoms and the third factor, pure spirit may be synonymous terms. The Primordial Ray and The Divine Ray plus the third cosmic Ray of Will or Power.
3. Atoms are inseparable from Spirit.—S. D., I, 367.
a. They are the sheaths through which the informing God manifests.
b. The form of the sheath is a sphere.
c. The quality of the sheath is latent love.
d. The matter of the sheath is active intelligent substance.
[cccv] 7: S. D., II, 72.
[cccvi] 8: The four sub-divisions of desire
should be studied in the Brahmana of the Sama-veda. (1) The desire to know;
whence (2) the desire to possess; thereafter (3) the desire to secure
possession, i.e., to take the necessary steps, the action, that will bring
possession; and finally (4) the attainment—these respectively are the four
sub-divisions, cognitive-desire, desire-proper, active-desire and
"The ruler of desire is Shiva and his instruction to his sub-hierarchs takes this shape: Behold, our work is the work of destruction. The order and the way thereof are these. This should be destroyed first, this afterwards; and such and such work of the nature of negation should be performed. First, make enquiry, entertain the 'desire to know,' and thoroughly and fully understand the nature of the I and the This. Then entertain the desire to possess, 'I shall obtain the This and the I.' Having obtained them, you will pass on to the Negation, to the declaration, 'no (I want them no more).' In the Negation is the summation, sam-a-hara, 'bringing all together,' and it is the sam-hara also, the 'taking all in,' re-absorption, destruction."—Pranava-Vada, p. 364.
[cccvii] 9: 1. The Names of the Sun mentioned
in the Secret Doctrine are:
a. Maritanda.—S. D., I, 61, 126-129, 483; II, 221.
b. Agni.—S. D., II, 60, 400.
c. Surya.—S. D., I, 127, 643.
d. Helios.—S. D., II, 47.
e. Apollo.—S. D., II, 6, 129.
2. The Sun in the S. D. is used in the three following connotations:
a. The Central Spiritual Sun.—S. D., I, 519, 520, 700, 736; S. D., II,—120, 249, 251.
b. The visible physical Sun.—S. D., I, 628.
c. The three secondary Suns.—As above.
Consider the Microcosm, manifesting through the causal body, which contains the three permanent atoms, the centres of force for the three bodies, the mental, astral and physical.
3. Consider the following three statements.—S. D. I., 574.
a. In the Kosmos..The Sun is the kama-rupa, or desire body of Akasha (the second aspect of Brahma).
Compare 'Son of necessity.'—S. D., I, 74.
b. In the system...The Sun is the sixth principle, buddhi, and its vehicle. (The Dragons of Wisdom taking form on the fourth cosmic ether, our buddhic plane).
c. As an entity...The Sun is the seventh principle of Brahma or the aspect of active intelligent matter.
Hence 'rejection' as it is called ensues because consciousness or the development of the Ego (logoic or human) is the goal of evolution, and not the matter aspect. "The Primordial Ray is only the vehicle of the Divine Ray."—S. D., I, 108.
[cccviii] 10: Form: "The
model according to which nature does its external work.—S. D., II, 107; see S.
D., I, 619.
1. Divine ideation passes from the abstract to the concrete or visible form.
a. The objective is an emanation of the subjective.—S. D., I, 407.
b. Impulse is Spirit energy causing objectivity.—S. D., I, 349, 683.
c. The Logos renders objective a concealed thought.—S. D., II, 28.
2. Three things required before any form of energy can become objective:—S. D., I, 89.
1. Privation....Separation. Initial impulse. Energy. Will.
2. Form....Quality or shape. Nature. Love.
3. Matter....Objective sphere. Intelligent activity.
See S. D., III, 561.
3. Life precedes form.—S. D., I, 242.
a. The Thinker ever remains.—S. D., II, 28.
b. Force of life is the transformation into energy of the thought of the Logos.—See S. D., III, 179.
4. Spirit evolves through form and out of form.—S. D., I, 680.
a. Spirit has to acquire full self-consciousness.—S. D., I, 215
b. Form imprisons Spirit.—S. D., II, 775.
c. The principle of limitation is form.—S. D., III, 561.
d. Spirit informs all sheaths.—S. D., I, 669, note.
e. Spirit passes through the cycle of Being.—S. D., I, 160.
5. The devas are the origin of form.—S. D., I, 488.
They exist in two great groups:
a. The Ahhi are the vehicle of divine thought.—S. D., I, 70.
b. The Army of the Voice.—S. D., I, 124.
They are the sum-total of the substance of the four higher planes and of the three lower.
6. There is a form which combines all forms.—S. D., I, 77, 118.
[cccix] 11: In connection with Transmutation
the following ancient formula is of interest. It was the basis of the
alchemical work of olden days.
"True, without error, certain and most true; that which is above is as that which is below and that which is below is as that which is above, for performing the miracles of the one Thing; and as all things were from one by the mediation of one so all things arose from this one thing by adaptation.
The Father of it is the sun, the mother of it is the moon; the wind carries it in its belly and the Mother of it is the earth. This is the Father of all perfection, and consummation of the whole world. The power of it is integral if it be turned into earth.
Thou shalt separate the earth from the fire and subtle from the gross, gently with much sagacity; it ascends from earth to Heaven, and again descends to earth; and receives the strength of the superiors and the inferiors—so thou hast the glory of the whole world; therefore let all obscurity fly before thee. This is the strong fortitude of all fortitudes overcoming every subtle and penetrating every solid thing. So the world was created."—Emerald Tablet of Hermes.
[cccx] 12: Man must understand the nature of the wheel in which he is turned, called in Sanskrit the wheel of Samsara. This latter word derived from the root Sru, to move, indicates a motion wheel or the great wheel of changing life in which the human entities have been called upon to work and which must never be abandoned out of compassion for man and in obedience to the law of oneness which connects the many, in the opinion of all true yogees and Sri Krishna. The Teacher gives the nature of the samsaric wheel in a certain peculiar way which deserves to be thought over by you all. He says "all bhootas spring up from food and food from Parjanya or rain. Rain comes out of yagna and yagna out of Karma. Karma is out of the Veda and Veda is of the Eternal." Here you see a Septenary gamut is given with the bhoota (or manifested form) at one end and the eternal substance unmanifested to us at the other end. If we divide this seven according to the theosophical plane of a lower four dominated over by a higher triad, we get form, food, rain and yagna as the lower four and karma, Veda and eternal substance as the higher triad. The eternal substance that pervades all space, worked on by the world song and giving rise to all the laws of karma that govern the development of the world, develops a lower four and this four is started by yagna—the spirit of evolution that connects the higher and lower or in Puranic fashion, the spirit that seeks to add to the harmony of the unmanifested by giving it a field of disharmony to work upon and establish its own greatness. This spirit of yagna in its way to produce the manifested form gives rise to the Parjanya or rain. The word Parjanya is applied to rain and often times to a spirit whose function is to produce rain.—Some Thoughts on the Gita, p. 127.
[cccxi] 13: Bible. I Peter 2:4.
[cccxii] 14: Colour.—Originally
meant a "covering." From root "celare" to cover or hide.
Also Occultare, to hide.
Symbology of colours. The language of the prism, of which "the seven mother colours have each seven sons," that is to say, forty-nine shades or "sons" between the seven, which graduated tints are so many letters or alphabetical characters. The language of colours has, therefore, fifty-six letters for the initiate. Of these letters each septenary is absorbed by the mother colour as each of the seven mother colours is absorbed finally in the white ray, Divine Unity symbolised by these colours.
[cccxiii] 15: Maya or Illusion. The word Maya is one which has to be properly understood by you in order that you may catch the spirit of the ancient philosophy. The derivation that is given for the word is Ma + Ya or not that. Maya is therefore a power that makes a thing appear as what it is not, or a power of illusion that arises out of limitation in the ancient concept of a true unity periodically appearing as multiplicity by the power of Maya that coexists with that unity.
[cccxiv] 16: "Mind the Slayer of the Real."—Voice of the Silence, pp. 14-15.
[cccxv] 17: Ahamkara. The "I" making principle necessary in order that self-consciousness may be evolved, but transcended when its work is over.
[cccxvi] 18: Bible. I. Peter, 5:1.
[cccxvii] 19: Bible. Malachi, 4:2.
[cccxviii] 20: The alta major centre, which is formed at the point where the spinal channel contacts the skull and is therefore situated in the lowest part of the back of the head is formed of the lowest grade of etheric matter: matter of the fourth ether, whereas the etheric centres of the disciples are composed of matter of the higher ethers.
[cccxix] 21: "Hence every manifested God
is spoken of as a Trinity. The joining of these three Aspects, or phases of
manifestation, at their outer points of contact with the circle, gives the
basic Triangle of contact with Matter, which, with the three Triangles made
with the lines traced by the Point, thus yields the divine Tetractys, sometimes
called the Kosmic Quaternary, the three divine Aspects in contact with Matter,
ready to create. These, in their totality, are the Oversoul of the kosmos that
is to be.
"Under Form we may first glance at the effects of these Aspects as responded to from the side of Matter. These are not, of course, due to the Logos of a system, but are the correspondences in universal Matter with the Aspects of the universal Self. The Aspect of Bliss, or Will, imposes on Matter the quality of Inertia-Tamas, the power of resistance, stability, quietude. The Aspect of Activity gives to Matter its responsiveness to action—Rajas, mobility. The Aspect of Wisdom gives it Rhythm—Sattva, vibration, harmony. It is by the aid of Matter thus prepared that the Aspects of Logoic Consciousness can manifest themselves as Beings."—A Study in Consciousness, by Annie Besant, p. 9.
[cccxx] 22: Symbols.
"In a symbol lies concealment or revelation."—Carlyle.
1. Symbols are intended for:—
a. The little evolved. They teach great truths in simple form.
b. The bulk of humanity. They preserve truth intact and embody cosmic facts.
c. The pupils of the Masters. They develop intuition.
2. Symbolic books in the Master's archives used for instruction. These books are interpreted:—
a. By their colour.
b. By their position, i.e. above, on and beneath a line.
c. By their connection with each other.
d. By their key. One page may be read four ways:—
1. From above downwards...involution.
2. From beneath upwards...evolution.
3. Right to left...greater cycles, etc.
4. Left to right...lesser cycles.
3. The three keys:—
1. Cosmic interpretation. The symbols standing for cosmic facts. i.e., Darkness. Light. The cross. The triangle.
2. Systemic interpretation. Dealing with evolution of system and all therein.
3. Human interpretation. Dealing with man himself. The cross of humanity. Seven-branched candlestick.
4. Four kinds of symbols:—
1. Symbols of extraneous objects physical...plane things.
2. Symbols of emotional nature...astral plane things; pictures.
3. Numerical symbolism...Lower mental. Man used himself to count by.
4. Geometrical symbolism...abstract symbolism, higher mental.
[cccxxi] 23: The rising and setting of the
Sun symbolises manifestation and obscuration.—S. D., II, 72. Pralaya is of
1. Cosmic pralaya....The obscuration of the three suns, or of three solar systems.
2. Solar pralaya....The obscuration of a system at the end of one hundred years of Brahma. Period between solar systems.
3. Incidental pralaya....The obscuration of a scheme. Period between manvantaras.
Man repeats this at seventh, fifth initiations and at each rebirth in three worlds.
The Pleiades are the centre around which our solar system revolves.—S. D., II, 251, 581, 582.
The Sun is the kernel and matrix of all in the solar system.—S. D., I, 309, 310, 590, 591.
Kernel comes from the same word as corn.
Compare the words in Bible:—
"Except a corn of wheat fall into the ground and die it abideth alone, but if it die it bringeth forth much fruit."
The Sun is governed by the same laws as all other atoms.—S. D., I, 168, 667.
[cccxxii] 24: See Section VIII, Secret Doctrine, Volume I.
The Lotus is symbolical of both the Macrocosm and of the Microcosm.
a. The seeds of the Lotus contain in miniature the perfect plant.
b. It is the product of fire and matter.
c. It has its roots in the mud, it grows up through the water, it is fostered by the warmth of the sun, it blossoms in the air.
The mud................The objective physical solar system.
Water....................The emotional or astral nature.
Flower on water....Fruition of the spiritual.
Method.................Cosmic fire or intelligence.
The mud................The physical body.
Water....................Emotional or astral nature.
Flower on water....Fruition of the buddhic or spiritual.
Method.................Fire of mind.
"The significance of the tradition that Brahma is born from or in the lotus, is the same. The lotus symbolises a world-system, and Brahma dwells therein representing action; he is therefore called the Kamal-asana, the Lotus-seated. The lotus, again, is said to arise from or in the navel of Vishnu, because the navel of Vishnu or all-knowledge is necessary desire, the primal form of which, as embodied in the Veda-text, is: May I be born forth (as multitudinous progeny). From such central and essential desire, the will to live, arises the whole of becoming, all the operations, all the whirls and whorls, of change and manifestation, which make up life. In such becoming dwells Brahma, and from him and by him, i.e., by incessant activity, arises and manifests the organised world, the trib huvanam, the triple world. Because first manifested, therefore is Brahma named the first of the gods; by action is manifestation, and he is the actor; and because actor, therefore is he also sometimes called the preserver or protector of the world; for he who makes a thing desires also the maintenance and preservation of his handiwork, and, moreover, by the making of the thing supplies the basis and opportunity for the operation of preservation, which, in strictness, of course, belong to Vishnu."—Pranava-Vada, pp. 84, 311.
[cccxxiii] 25: S. D., I, 56, 73, 74.
[cccxxiv] 26: S. D., I, 251; II, 626.
[cccxxv] 27: S. D., II, 519, 520, 521.
[cccxxvi] 28: S. D., I, 214, 449; II, 223.
[cccxxvii] 29: S. D., I, 42-46.
[cccxxviii] 30: The Three Vestures.—"The stream is crossed. 'Tis true thou hast a right to Dharmakaya vesture; but Sambhogakaya is
greater than a Nirvani, and greater still is a Nirmanakaya—the Buddha of
Compassion."—Voice of the Silence, p. 97.
"The three Buddhic bodies or forms are styled: Nirmanakaya, Sambhogakaya, Dharmakaya.
The first is that ethereal form which one would assume when leaving his physical he would appear in his astral body—having in addition all the knowledge of an Adept. The Bodhisattva develops it in himself as he proceeds on the path. Having reached the goal and refused its fruition, he remains on earth, as an Adept; and when he dies, instead of going into Nirvana, he remains in that glorious body he has woven for himself, invisible to uninitiated mankind, to watch over and protect it.
Sambhogakaya is the same, but with the additional lustre of three perfections, one of which is entire obliteration of all earthly concerns.
The Dharmakaya body is that of complete Buddha, i.e., no body at all, but an ideal breath; consciousness merged in the universal consciousness, or soul devoid of every attribute. Once a Dharmakaya, an Adept or Buddha leaves behind every possible relation with, or thought for, this earth. Thus to be enabled to help humanity, an Adept who has won the right to Nirvana, 'renounces the Dharmakaya body' in mystic parlance; keeps, of the Sambhogakaya, only the great and complete knowledge, and remains in his Nirmanakaya. The esoteric school teaches that Gautama Buddha, with several of his Arhats, is such a Nirmanakaya, higher than whom, on account of his great renunciation and sacrifice for mankind, there is none known."—Voice of the Silence, p. 98.
[cccxxix] 31: The Twelve Creative Hierarchies. Students are often puzzled in trying to account
for the "twelves" in the cosmos. A correspondent sends the following
suggestion: In a Study in Consciousness, the three, by an arrangement of
internal groupings, show seven groups; these may be represented as ABC, ACB,
BCA BAC, CAB, CBA, and a seventh, a synthesis in which the three are equal. A
second six would be represented by (AB) C, C (AB), A (BC), (BC) A, (CA) B, B
(AC), the two bracketed being equal and the third stronger or weaker. The two
groups of six, and the group in which the three are equal, would make
thirteen. "This thirteen may be arranged as a circle of twelve, with one
in the centre. The central one will be synthetic, and will be that class in
which all three are equal. The physical correspondence of this will be the
twelve signs of the Zodiac with the Sun at the centre, synthesising all of
them. The spiritual correspondence will be the twelve Creative Orders with the
Logos at the centre, synthesising all." The arrangement is quite
legitimate.—The Theosophist, Vol. XXIX, p. 100.
Compare also the Twelve Signs of the Zodiac.
[cccxxx] 32: S. D., I, 233-250; III, 565-566.
[cccxxxi] 33: S. D., I, 238.
[cccxxxii] 34: S. D., I, 239; III, Sections 43, 44, 45.
THE LAWS AND SYMBOLS
The Law of Those
A Rosy Cross
Who Choose to Die.
with Golden Bird
Ray. Atoning factor
Law of Magnetic
The Law of the
Two fiery balls
Rladiatory energy 2nd Ray
Law of Service.
The Law of
A Pitcher on
O u t-going en.
Water and of
the head of
enengy 6th Ray.
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