The Opening of the Seventh Seal: Sanat Kumara on the Path of The
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Primary Instruction 12 Sanat Kumara
PRIMARY INSTRUCTION 1 2 ANAT KUMARA - THE SAVIOR OF OUR EARTH PRIMARY INSTRUCTION LESSON NO. 12 SANAT KOMARA THE SAVIOR OF OUR EARTH A BRIDGE TO SPIRITUAL FREEDOM TEACHINGS PUBLICATION CONTENTS PARTI How Venus has helped the Earth 1 Dissolution once threatened the Earth . 2 Discourse by Beloved Sanat Kumara . 3 The Thirty Who came from Venus 6 The Building of Sharnballa . 8 The Coming of Sanat Kumara . 10 PART II The Great White Brotherhood . 13 The Release of Sanat Kumara . 17 An Address by Beloved El Morya . 17 Copyright © 1990 Sanat Kumara's Return to Venus 20 ALL RIGHTS RESERVED An Address by Lord Michael, the Archangel . 20 An Address by Beloved Sanat Kumara . 23 Offices of the Spiritual Hierarchy. 25 An Address by Beloved Lord Gautama . 27 PART Ill The Activity of the Holy Christ Self. 28 Published by An Address by Beloved Holy lEolus . 29 Shamballa: Home of the Spiritual Hierarchy . 31 THE BRIDGE TO SPIRITUAL FREEDOM An Address by the Ascended Master Kuthumi . 32 PO Box 753, Payson, AZ 85547 PARTIV USA Outline for the Director to use in Class . 36 1 2 PRIMARY INSTRUCTION Heart Flame to assist It in expanding into greater Light. Thus are they the forerunners of that type of civilization LESSON NO. 12 which the Earth shall one day manifest! PART I The radiation of the planet Venus is a constant out• pouring of Love and Beauty. The planet's present service, HOW VENUS HAS HELPED THE PLANET EARTH through its people, is to help the Earth in changing its radiation from a cry of pain to a harmonious and peace• On the planet Venus, which belongs to the same Uni• ful Song of Praise. -
Theosophically Inspired Movements in Denmark 587
Theosophically Inspired Movements in Denmark 587 Chapter 71 Theosophically Inspired Movements in Denmark René Dybdal Introduction In Denmark, like in many other countries in the West and elsewhere, modern Theosophy, as introduced by H.P. Blavatsky and H.S. Olcott in 1875, has played a key role as a source of inspiration to many religious groups. Although the Theosophical Society Adyar (here abbreviated TS) has left its mark on numer- ous contemporary new religious movements, globally and locally, the following presentation will focus solely on groups that historically descend from or doctrinally have their primary inspiration from this modern Theosophical tradi tion. It will be subdivided into two parts: (a) Groups formed in Denmark and (b) Groups imported to Denmark, i.e., international groups inspired by Theosophy that are or have been present in Denmark. A variety of new groups emerged in the wake of the transformation that the Danish section of TS underwent during the 1970s (as described in the chapter in the present volume on Theosophy in Denmark). Some of these groups, e.g., the Anthroposophical Society and Martinus Cosmology, have experienced a significant expansion over the years and are covered in separate chapters in the present volume. Consequently, they will only be mentioned briefly here. Groups Formed in Denmark Shan the Rising Light Up to the 1970s, the Theosophical current in Denmark was primarily repre- sented by the Danish section of the TS. The period was characterised by an urge to transform or even revolutionise both the organisation and the practice of this section, and several new initiatives were taken. -
The Occult Teachings of the Christ According to the Secret Doctrine By: Josephine Ransom
Adyar Pamphlets The Occult Teachings of the Christ... No. 179 The Occult Teachings of the Christ According to the Secret Doctrine by: Josephine Ransom The Blavatsky Lecture, delivered before the Annual Convention of the Theosophical Society in England, 1933 The references are to the original Secret Doctrine by H.P.Blavatsky , published in 1888 Published in 1933 Theosophical Publishing House, Adyar, Chennai [Madras] India The Theosophist Office, Adyar, Madras. India “For the teachings of Christ were Occult teachings, which could only be explained at Initiation” [ Secret Doctrine, Volume 2, Page 241] I In presenting my theme I must make it clear that I have drawn solely upon The Secret Doctrine for information. I have not sought elsewhere for corroboration or amplification of any point, save a few quotations from the Bible and have made but few comments myself. I leave it to the students to seek their own answers to the question that must inevitably arise in their minds as the story unfolds. For the sake of a sequence these questions are essential: (1) Who was the Christ? (2) Who was Jesus? [Page 2] (3) What were the Occult Teachings of the Christ? (1) Who was the Christ? The answer comes clearly:“The Logos is Christos.....” (S.D. 1, 241) “......There are three kinds of Light in Occultism .....(1) The Abstract and Absolute Light, which is Darkness; (2) The Light of the Manifested — Unmanifested, called by some the Logos; and (3) The latter Light reflected in the Dhyân Chohans, the minor Logoi — the Elohim, collectively — who, in their turn, shed it on the objective Universe.....” “The Occultists in the East call this Light Daiviprakriti, and in the West the Light of Christos. -
The Theosophical Seal by Arthur M. Coon the Theosophical Seal a Study for the Student and Non-Student
The Theosophical Seal by Arthur M. Coon The Theosophical Seal A Study for the Student and Non-Student by Arthur M. Coon This book is dedicated to all searchers for wisdom Published in the 1800's Page 1 The Theosophical Seal by Arthur M. Coon INTRODUCTION PREFACE BOOK -1- A DIVINE LANGUAGE ALPHA AND OMEGA UNITY BECOMES DUALITY THREE: THE SACRED NUMBER THE SQUARE AND THE NUMBER FOUR THE CROSS BOOK 2-THE TAU THE PHILOSOPHIC CROSS THE MYSTIC CROSS VICTORY THE PATH BOOK -3- THE SWASTIKA ANTIQUITY THE WHIRLING CROSS CREATIVE FIRE BOOK -4- THE SERPENT MYTH AND SACRED SCRIPTURE SYMBOL OF EVIL SATAN, LUCIFER AND THE DEVIL SYMBOL OF THE DIVINE HEALER SYMBOL OF WISDOM THE SERPENT SWALLOWING ITS TAIL BOOK 5 - THE INTERLACED TRIANGLES THE PATTERN THE NUMBER THREE THE MYSTERY OF THE TRIANGLE THE HINDU TRIMURTI Page 2 The Theosophical Seal by Arthur M. Coon THE THREEFOLD UNIVERSE THE HOLY TRINITY THE WORK OF THE TRINITY THE DIVINE IMAGE " AS ABOVE, SO BELOW " KING SOLOMON'S SEAL SIXES AND SEVENS BOOK 6 - THE SACRED WORD THE SACRED WORD ACKNOWLEDGEMENT Page 3 The Theosophical Seal by Arthur M. Coon INTRODUCTION I am happy to introduce this present volume, the contents of which originally appeared as a series of articles in The American Theosophist magazine. Mr. Arthur Coon's careful analysis of the Theosophical Seal is highly recommend to the many readers who will find here a rich store of information concerning the meaning of the various components of the seal Symbology is one of the ancient keys unlocking the mysteries of man and Nature. -
Sanat Kumara John Nash [Published in the Beacon, March 2002, Pp
Sanat Kumara John Nash [Published in The Beacon, March 2002, pp. 13-20.] Sanat Kumara, Lord of the World, Ancient of Days, Fountainhead of the Will, the Great Sacrifice, the One Initiator, Melchizedek, the King. These titles refer to the great Individuality who rules the world, presides over the Council of Shamballa, heads the Planetary Hierarchy, and wields the Rod of Initiation for the three major initiations. Sanat Kumara, in the Tibetan’s words, is “He to Whom Christ referred when He said, ‘I and My Father are One.’”1 The name “Sanat Kumara” is Sanskrit for “Eternal Youth,” or more poetically “Youth of Endless Summers,” providing two more titles. But who, precisely, is Sanat Kumara, what is His mission on Earth, and what is His relationship to the Planetary Logos? The present study attempts to shed light on the identity and role of One who is clearly of the utmost significance for the planet and all of us. So great is this significance that such a study must be approached with both reverence and caution. The Planetary Logos The seven planetary Logoi in our solar system are great Lives identified variously as the Heavenly Men, Silent Watchers, Planetary Spirits, Seven Spirits before the Throne, Elohim, or Dhyan-Chohans. All the planetary Logoi passed through the human kingdom in previous cycles and, after attaining adeptship, chose the third of seven paths of the Way of the Higher Evolution, which “leads to the higher levels of the cosmic mental plane.”2 The life of a planetary Logos is expressed through a planetary scheme consisting of seven chains, each of which in turn consists of seven globes, for a total of 49 globes. -
Lemurian-Scrolls.Pdf
W REVIEWS & COMMENTS W Sri Sri Swami Satchidananda, people on the planet. The time is now! Thank you Founder of Satchidananda so much for the wonderful information in your Ashram and Light of Truth book! It has also opened up many new doorways Universal Shrine (LOTUS); for me. renowned yoga master and visionary; Yogaville, Virginia K.L. Seshagiri Rao, Ph.D., Professor Emeritus, Lemurian Scrolls is a fascinating work. I am sure University of Virginia; Editor of the quarterly the readers will find many new ideas concern- journal World Faiths ing ancient mysteries revealed in this text, along Encounter; Chief Editor with a deeper understanding of their impor- of the forthcoming tance for the coming millenium. Encyclopedia of Hinduism Sivaya Subramuniyaswami, a widely recog- Patricia-Rochelle Diegel, nized spiritual preceptor of our times, un- Ph.D, well known teacher, veils in his Lemurian Scrolls esoteric wisdom intuitive healer and concerning the divine origin and goal of life consultant on past lives, for the benefit of spiritual aspirants around the human aura and numerology; Las Vegas, the globe. Having transformed the lives of Nevada many of his disciples, it can now serve as a source of moral and spiritual guidance for I have just read the Lemurian Scrolls and I am the improvement and fulfillment of the indi- amazed and pleased and totally in tune with vidual and community life on a wider scale. the material. I’ve spent thirty plus years doing past life consultation (approximately 50,000 to Ram Swarup, intellectual date). Plus I’ve taught classes, seminars and re- architect of Hindu treats. -
Theosophical Interpretations of Evil
THEOSOPHICAL INTERPRETATIONS OF EVIL By Robert Ellwood This article is taken from Robert Ellwood’s book Theosophy: A Modern Expression of the Wisdom of the Ages THE NATURE OF EVIL A valuable perspective on any worldview can be obtained from the way it handles the problem of evil―why flaws seem to appear in the fabric of the universe, why bad things happen to good people, why suffering and frustration occur at all. Generally, the problem is put in this form in the West: If God is good, why does he permit evil? Could he not have made a universe in which it was not permitted? The existence of evil must mean either (a) that God is good but not all-powerful, or (b) that God is all-powerful but not entirely good. Either possibility would hardly be reassuring to fragile creatures like ourselves. The way Theosophy deals with this conundrum, and with the entire problem of evil, provides invaluable insights into the nature of its worldview. First let us examine the nature of evil in fuller detail. There is no avoiding the fundamental fact that evil exists in human experience, whether you interpret it as illusion or necessity or whatever. It gnaws like a cankerworm at our otherwise beautiful universe and leaves very little of it untouched. Evil exists in innumerable forms and has a variety of immediate causes. Some evil stems from human choice, from those who rob, cheat, lie, torture, and kill. Indeed, few of us have hands and hearts wholly clean of at least the milder human sins, or the desire to commit them. -
Esoteric Buddhism by A.P
Esoteric Buddhism by A.P. Sinnett Esoteric Buddhism by A.P. Sinnett Author also of The Occult World President of the London Lodge of the Theosophical Society Fifth edition, annotated and enlarged by the author London, Chapman and Hall Ltd 1885 Page 1 Esoteric Buddhism by A.P. Sinnett CONTENTS Preface to the Annotated Edition Preface to the Original Edition CHAPTER I - Esoteric Teachers Nature of the Present Exposition - Seclusion of Eastern Knowledge - The Arhats and their Attributes - The Mahatmas - Occultists generally - Isolated Mystics - Inferior Yogis - Occult Training - The Great Purpose -Its Incidental Consequences - Present Concessions CHAPTER II - The Constitution of Man Esoteric Cosmogony - Where to Begin - Working back from Man to Universe - Analysis of Man - The Seven Principles CHAPTER III -The Planetary Chain Esoteric Views of Evolution - The Chain of Globes - Progress of Man round them - The Spiral Advance - Original Evolution of the Globes - The Lower Kingdoms CHAPTER IV -The World Periods Uniformity of Nature- Rounds and Races - The Septenary Law - Objective and Subjective Lives - Total Incarnations - Former Races on Earth - Periodic Cataclysms - Atlantis - Lemuria - The Cyclic Law CHAPTER V - Devachan Spiritual Destinies of the Ego - Karma - Division of the Principles of Death - Progress of the Higher Duad - Existence in Devachan - Subjective Progress - Avitchi - Earthly Connection with Devachan - Devachanic Periods CHAPTER VI - Kâma Loca The Astral Shell - Its Habitat - Its Nature - Surviving Impulses - Elementals - -
The Seven Levels Initiation
The Seven Levels of Initiation The spiritual path really begins prior to the seven levels of initiation. This has been esoterically called the “path of probation”. It could be likened to the nine months of gestation in the womb prior to birth. This is one’s spiritual gestation, of course. The actual birth is the taking of the first initiation. The first initiation deals with developing mastery over our most dense body or vehicle which is the physical body. To pass this initiation one is required to develop a beginning level of mastery over this body and its appetites, requirements, sexual urges, sleep habits, and so on in service of the soul or Higher Self, which at this point would hold the ideal of balance and moderation. The second initiation deals with the need to develop mastery over our second most dense vehicle which is the emotional and/or astral body. To pass this initiation one must develop mastery over one’s emotions, feelings, and desires to a certain degree, in service of the soul and/or Higher Self. It is not so much the perfection in this regard that is required, but rather conscious intent and continual choice-making to move in this direction. Material desires are beginning to be transformed into the spiritual desire for liberation and God realization. The disciple is learning to not be a victim of their desires, feelings and emotions, but rather a master and cause. (See my second book called “Soul Psychology” for help in this area.) This is the level 1 of initiation in which most people stay stuck the longest. -
Western Esotericism
Chapter 1 Western Esotericism Introduction The academic study of Western esotericism has in recent years devel- oped into an important field of research. Scholars such as Antoine Faivre and Wouter J. Hanegraaff have contributed in placing Western esotericism firmly on the agenda of modern scholarship.1 The impact and recogni- tion of this new field of research is shown by conferences and organiza- tions being formed on the subject;2 academic journals and book series with a focus on esotericism are established;3 and academic chairs de- voted to esotericism have been created.4 The area covered by the term Western esotericism is vast, and it includes such apparently diverse phenomena as Renaissance hermeti- cism, nineteenth- and twentieth-century occultism, and New Age inter alia. Somewhat crudely, esotericism can be described as a Western form of spirituality that stresses the importance of the individual effort to gain spiritual knowledge, or gnosis, whereby man is confronted with the di- vine aspect of existence. Furthermore, there usually is a strong holistic trait in esotericism where the godhead is considered manifest in the natural world—a world interconnected by so-called correspondences. Man is seen as a microcosm of the macrocosm, the divine universe. Through increased knowledge of the individual self, it is often regarded as possible to achieve corresponding knowledge about nature, and thereby about God. However, the interpretation of what gnosis “actually is,” or what the correspondences “actually are,” differs considerably in the history of Western esotericism. These ideas can be found already in antiquity, especially in gnos- ticism and hermetism, but it was not until the Renaissance that Western 5 © 2007 State University of New York Press, Albany 6 Western Esotericism and Rituals of Initiation esotericism, as understood by the majority of scholars today, emerged. -
Elisabeth Haich
Elisabeth Haich INITIATION AUTHOR'S NOTE It is far from my intentions to want to provide a historical picture of Egypt. A person who is living in any given place has not the faintest idea of the peculiarities of his country, and he does not consider customs, language and religion from an ethnographic point of view. He takes everything as a matter of course. He is a human being and has his joys and sorrows, just like every other human being, anywhere, any place, any time; for that which is truly human is timeless and changeless. My concern here is only with the human, not with ethnography and history. That is why I have, in relating the story which follows here, intentionally used modern terms. I have avoided using Egyptian sounding words to create the illusion of an Egyptian atmosphere. The teachings of the High Priest Ptahhotep are given in modern language so that modern people may understand them. For religious symbols also, I have chosen to use modern terms so that all may understand what these symbols mean. People of today understand us better if we say 'God' than if we were to use the Egyptian term 'Ptah' for the same concept. If we say 'Ptah' everyone immediately thinks, 'Oh yes, Ptah, the Egyptian God'. No! Ptah was not an Egyptian God. On the contrary, the Egyptians called the same God whom we call God, by the name of Ptah. And to take another example, their term for Satan was Seth. The words God and Satan carry meanings for us today which we would not get from the words Ptah or Seth. -
Krishnamurti and the World Teacher Project: Some Theosophical Perceptions Govert Schüller Theosophical History Occasional Papers, Volume V Editor: James A
Krishnamurti and the World Teacher Project: Some Theosophical Perceptions Govert Schüller Theosophical History Occasional Papers, Volume V Editor: James A. Santucci Theosophical History, Fullerton, Ca., 1997 Foreword (pages i - xiii) James Santucci Clueless we go; but I have beard thy voice Divine Unreason! harping in the leaves, And grieve no more; for wisdom never grieves, And thou hast taught me wisdom; I rejoice. (Aldous Huxley, The Cicadas) On February 17, 1986, the life of one of the great teachers of the twentieth century, Jiddu Krishnamurti, came to an end. No teacher who claimed to give the Truth has done so in so unconventional a manner: so totally contrary to the expectations of his followers, so utterly confusing to his detractors. His was a life that approximated the mystique befitting the archetypal religious teacher. The story of his early life is now familiar to his followers: a portentous birth impressed by his psychic mother's premonition that he, her eighth child, was someone who was not to be like other children (1); the discovery of the adolescent by the clairvoyantly gifted Charles W. Leadbeater (1854-1934) who asserted that K.(2) was to be overshadowed by a great Spiritual force in the person of Lord Maitreya, the World Teacher(3); and the first hint of this Force manifesting itself, in Benares on the 28th of December (1911). Leadbeater described this occurrence in The Herald of the Star(4) as a tremendous power, which was so evidently flowing through Alcyone [K.] that the next member [in line] fell at his feet, overwhelmed by this marvellous rush of force.