Reading circle (A.P.Sinnett - Esoteric Buddhism)

Discussion on literature other than by the Star of Azazel.
User avatar
Kenazis
Frater
Posts: 968
Joined: Sun Sep 12, 2010 7:57 pm
Location: Satakunta - Limbo

Re: Reading circle (A.P.Sinnett - Esoteric Buddhism)

Postby Kenazis » Sat Nov 16, 2019 5:26 pm

CHAPTER V - DEVACHAN

When human dies the three lower principles (body, its physical vitality, astral counterpart = Rupa, Prana/Jiva, Linga Sharira) are abandoned by the true (hu)Man himself. The four higher principles escape into the astral plane or Kama Loca. Here a division of two duads takes place (that the four higher principles include).
Sixth (spiritual Soul/Buddhi) and seventh (Spirit/Atma) principle draws the fifth (Human Soul/Manas) principle their direction and the fourth (Animal Soul/Kama Rupa) principle draws the fifth principle in its direction (earthwards).

While speaking about the spiritual dimension (Heaven), Sinnett doesn’t want to use the common word “Heaven” to describe it because the Buddhist word “Devachan” is more suitable because that word is not loaded with erroneous connotations (same with Hell and Avitchi). Sinnett points out that it’s not just individual monad that survives through the changes of whole evolutionary scheme, but man’s own self-conscious personality.

Like physical existence has its cumulative intensity from infancy to prime, and from this point the decreasing energy to death, so the dream-life of Devachan is lived likewise. There is the first flutter of psychic life, then increasing to its prime, and then gradual decrease into lethargy, semi-unconsciousness and to oblivion. But, this oblivion in Devachan is not death, but new birth. Birth into another personality and into objective life.

Human in our earthly world is twofold constructed of matter and spirit. In Devachan there is no material side, but existence in that state/plane is purely mental, spiritual. Human ego ceases to be dualistic. Sinnett emphasises that Devachan is not locality, but a state. Same is the case with Devachan’s antithesis Avitchi.

Karma (the good and the bad deeds of previous life) waits the re-birth of man. Sinnett says that “Devachan existence is a rosy sleep – a peaceful night, with dreams more vivid than day”.
"In darkness let me dwell, The ground shall sorrow be..."
User avatar
Nefastos
Frater
Posts: 3479
Joined: Mon May 24, 2010 10:05 am
Location: Helsinki

Re: Reading circle (A.P.Sinnett - Esoteric Buddhism)

Postby Nefastos » Sat Nov 23, 2019 9:39 pm

Silvaeon: I heartily agree.

In the DEVACHAN chapter, the book mentions (p. 83) "the denial of 'soul' by buddha", which once again made me think how ephemeral and blurred this unificating integration of our beings really is – from one point of view. From the other, the monadic unity is the most awe-inspiring mystery of creation. That there is, and persists, this "I am", which is so absurd a notion.

Avitchi (/avici) as the reverse of devachan (p. 85) is an interesting idea, especially when we remember Koot Hoomi's idea of evil from the earlier chapter above. Evil, in a way, is the great sublimity found in matter. Thus the "hell" of avici might be extremely black and yet, in the eyes of a modern viewer, still a lofty, spiritual world in some sense. It also seems to be the place of extreme separation which many Left Hand Path groups seek out as the place of personal deification. (Personally I believe that Doctor Channard and Windom Earle showed truthful enough picture of the usual black magician ascending to the goal of his dreams, however.) Footnote in page 89: "The lowest states of Devachan interchain with those of Avitchi."

Koot Hoomi in Esoteric Buddhism, p.97 wrote:Avitchi is a state of the most ideal spiritual wickedness, something akin to the state of Lucifer, so superbly described by Milton. Not many, though, are there who can reach it, as the thoughtful reader will perceive. (...) There is more apparent and relative than actual evil even on earth, and it is not given to hoi polloi to reach the fatal grandeur and eminence of a 'Satan' every day.


How Koot Hoomi speaks about Devachan's seeming illusion being still more real than our life here (p. 85) might be ideal starting point for esoteric contemplation. How do the "souls" actually meet each other in the so-called objective existence, and do they? In page 99, we can notice an interesting similarity between the "seer" – perhaps possibly Swedenborg was meant as an example? – glimpsing an entity in devachan, and the student who helps the master adept to be present in the world without an incarnation (or bodily attendance) of his own. In a certain way this two merge into a gestalt entity because their similarity and constant shared mental focus, and the apprentice becomes like an extension of the master (and vice versa, from his perspective).

Buddhi (the sense of oneness; universal brotherly love) is always formless (Arupa, p.94), for the "personality is the synonym for limitation" (p.96).

I will come back to Kama loca chapter as quickly as I can. To my great joy, I was visiting Rome this week and had no possibility to write down my thoughts of this phantasmic underworld yet.
Faust: "Lo contempla. / Ei muove in tortuosa spire / e s'avvicina lento alla nostra volta. / Oh! se non erro, / orme di foco imprime al suol!"
User avatar
Nefastos
Frater
Posts: 3479
Joined: Mon May 24, 2010 10:05 am
Location: Helsinki

Re: Reading circle (A.P.Sinnett - Esoteric Buddhism)

Postby Nefastos » Sun Nov 24, 2019 11:43 am

CHAPTER VI – KAMA LOCA

In this a bit lengthier chapter Sinnett discusses Kama loca (perhaps more known in theosophy by the translitteration Kâma loka), "the region of desire", where "ther inferior remnant" of "the real Ego" of human principles survives for some time and abstracts its earthly thoughts into form that is able to pass into the light of subtler state of Devachan (p.103). In the Annotations after this chapter, Sinnett explains some ideas from this as well as the Devachan chapter.

People who have read theosophical writings or Fosforos Appendix II most likely remember Kama loca experience mentioned. It is the underworld of post-mortem astral states, the Hades where the earthly (that is, quite petty) personality quietly dissolves. How long this will take depends on many factors. Earthly vitality unused before death (that is, being a victim of sudden death by violence, suicide &c.) usually means there's a lot time to spend in Kama loca, although it need not be conscious. Also, a full life filled with experiences that need a long process of abstraction is also able to make the Kama loca period a long one. Regarding the first mentioned case, the author gives a good metaphor:

Esoteric Buddhism, p. 113 wrote:Nature, always fertile in analogies, at once illustrates the idea by showing us a rupe and an unripe fruit. From out of the first the inner stone will come awayas cleanly and easily as a hand from a glove, while from the unripe fruit the stone can only be torn with difficulty, half the pulp clinging to its surface.


Like I presented in Argarizim, the human principles separate after death, and so the consciousness will in a way be in many places at once after one's death. Sinnett mentions this in page 105. He also clarifies that even though the kâmic part of personality is the "seat of will and desire... it is not the will itself" (p.106). "It must be alive, in union with the overshadowing spirit, or "one life," to be thus the agent of that very elevated function of life -- will, in its sublime potency. (...) It is no longer capable of active will when dead." (p.107) Thus, the astral remnants of man lose their actual will along with their higher faculties, and sleep in the dream of Kâma loca unless disturbed by the living. (Let's remember that in the turn of the 19th to 20th century spiritism was very widely practiced; and there are other forms of necromancy as well.) These he calls the "galvanized astral corpses" (p.130). These works of necromancy (including spiritism) "may do... serious and almost permanent injury" on these souls of the deceased. (p.127) It is also mentioned that a soul or soul remnant that works from the other side to our world is not aware of the seemingly miraculous (magical) way how its workings affects us, when or if it does: to it, such a form of communication seems natural (p.109). (This makes me think of the deceased people seen or heard in dreams: they are usually unaware of their own death, and use phantasmal forms of the actual apparates like phones to be in contact with the living, even though such are just a remembrance and not actual objects.)

About the time spent in Kama loca, sinnett says that the deceased is often able to manifest itself thus (i.e. part of the deceased's principles survive on the Kama locic regions closer to our waking world) about 25-30 years after death under normal circumstances, but the period may be much shorter or longer than that. (p.132)

Sinnett speaks of human astral remnants as "elementaries" (e.g. p.107), which should not be confused with elementals, and "shells" (cf. qlippoth), but in the annotations mentions that perhaps it would be better to name those entities which have lost most of their inner life to their higher principles elsewhere as "shades" (p.129). In the same occasion, he gives a beautiful and good presentation of kama-lokic life:

Esoteric Buddhism, p.129 wrote:If we can imagine the colours on a painted canvas sinking by degrees into the substance of the material, and at last re-emerging in their pristine brilliancy on the other side, we shall be conceiving a process which might not have destroyed the picture, but which would leave a gallery in which it took place, a dreary scene of brown and meaningless backs, and that is very much what the Kama loca entities become


It is interesting to notice (from p.126) that this process where the inner soul starts to wander deeper & deeper into its own underworld, towards Devachan and away from the world, is something that to the other looks exactly like the process of dementia among the living. Thus it is that even though the science has learned much of preventing the death of body, it can do less to prevent death inside the body: someone seemingly living among us because his inner organs still operate has already passed to the Kama loca state in his or her inner being.

Author also touches the difficult subject of "the eight sphere", the one of utter destruction under the seven-fold schema of worlds. An indivifual who "has already lost his sixth principle [buddhi] by the time the death comes" (p.117) the principle in question naturally can no longer call to it the core of one's conscious mind, to live in the world of unity. Thus, one's mind drops to eighth sphere, "out of circuit, a cul de sac, and the bourne from which it may be truly said no traveller returns." (p.117)
Faust: "Lo contempla. / Ei muove in tortuosa spire / e s'avvicina lento alla nostra volta. / Oh! se non erro, / orme di foco imprime al suol!"
User avatar
Kenazis
Frater
Posts: 968
Joined: Sun Sep 12, 2010 7:57 pm
Location: Satakunta - Limbo

Re: Reading circle (A.P.Sinnett - Esoteric Buddhism)

Postby Kenazis » Wed Nov 27, 2019 1:34 pm

CHAPTER VII – HUMAN TIDE-WAVE

In this chapter Sinnett instruct reader to construct diagram (on his mind or paper) to better follow the given information. Diagram consisted of seven circles arranged on a ring. Calling them A,B,C and so forth. Circle/globe D is our Earth.

“Kingdoms of Nature are seven in numbers. Three having to do with astral and elementary forces, preceding the grosser material kingdoms in the order of their development. Kingdom 1 evolves on globe A, and passes on to B, as kingdom 2 begins to involve on A. “ But, because there is no eight kingdom, what happens in preceding globe when the seventh kingdom (human kingdom) passes to the next globe? Sinnett says that the globe from which the seventh passes on the next will go into temporarily state of obscuration. Sinnett explains this process in very detailed fashion.

As the Chain of planets have their cycles of evolution from spiritual to material and up to spiritual again, the humanity goes through the similar process here on Earth. Mankind is now living in its fourth round here on Earth (Buddha was going his sixth round).

First round: Man is not intellectual, but super-spiritual. Like an animal and vegetable shape.

Second round: Man is still ethereal but growing firmer. More physical, but still more spiritual than intellectual.

Third round: Man starts to resemble giant ape. Stature decreases, body improves in texture. Rationality rises.

Fourth round: Intellect fully developed. Possibility of speaking. In half way the spiritual and intellectual are in balance and from this forward the spiritual ego starts its struggle with body and mind to develop transcendental powers.

Fifth round: Transcendental faculties are largely developed even the struggle continues.

Sixth round: Man attains a degree of perfection of both body and soul, and of intellect and spirituality.

Seventh round: Really understand this level of development remains unattainable for its something God-like and it’s impossible to us to grasp.


Ps. Sinnett mixes interestingly the modern science (of the day) and occult theories in a way that is not working today, but it was the spirit of the time. There were more open mysteries on the field of science, today “been solved” by it. The area(s) of occult science and modern science where more overlapping 100 years ago and their explanatory functions were also more unclear in a way back in Sinnett’s times. He says that criticism against this/his presentation from loyal devotee’s of last years science is already out of date. Made me just think that what would Sinnett comment to criticism of reader now, coming 100 years from future?
"In darkness let me dwell, The ground shall sorrow be..."
User avatar
Nefastos
Frater
Posts: 3479
Joined: Mon May 24, 2010 10:05 am
Location: Helsinki

Re: Reading circle (A.P.Sinnett - Esoteric Buddhism)

Postby Nefastos » Mon Dec 02, 2019 8:12 pm

Kenazis wrote:
Wed Nov 27, 2019 1:34 pm
CHAPTER VII – HUMAN TIDE-WAVE

In page 141 Sinnett writes that of these seven "rounds" the former and the following one of one's round can be seen by plain eye, while the others are physical but unseen since they are too subtle for our own perception. Extremely interesting is that these two perceptible rounds i.e. planets are Mars and Mercury – "Mars being behind and Mercury in advance of us". How these two physical planets (but not any others) can be part of our own "planetary chain" below and above our own is baffling, since there is no way how anyone could prove it right or wrong by any kind of investigation.

CHAPTER VIII – THE PROGRESS OF HUMANITY

Maybe because I'm sleepy today, but once again I feel heavily the pressure of the theosophical astrolabe I mentioned before. When we have seen how Sinnett has got his teaching it is a bit weird to see how he passes it on: with kind like a proud authority, but being unable to himself make heads or tails of some of the parts. Why does he then include at all such instruction he does not himself seem to understand very well, or perhaps at all? Maybe he thought that was expected of him, or maybe that was a human thing to do.

"The progress of humanity" chapter sketches some important parts about spiritual development of the humankind, but overall raises more questions to which it answers. What exactly is meant be the key terms like "spirit[uality]" and "evil" is hazy. The teaching of Lévi's to his correspondent baron Spedalieri is repeated (the same quote is given as the motto of Discordamelior's chapter III, by the way). I linked the article giving the original Lévi quote in another thread here.

Esoteric Buddhism, p.157 wrote:Spirituality, in the occult sense, has little or nothing to do with feeling devout


It is clear (by reading Koot Hoomi letters themselves, at least) that the theosophical masters favoured philosophical mind above the religious one, so "spirituality" means quite the same here as it does in our temporary comparative religion (the science of religion), and no belief to supramundane powers is expected. The actual spirituality is mind's sublime yearning, aspiring upwards in an ethical way. But in this chapter the ethics are twofold, for:

Esoteric Buddhism, p.159 wrote:there must be evil spiriatuality as well as good spirituality.


Three possible destinies are given to humanity: "immortality in good", "immortality in evil", and "blank destiny of colourless personalities" (p.161). Yet for the evil souls there is another kind of annihilation, which makes them wait until the next universe after tremendous periods of time. (Please consult the article linked to the thread mentioned above, concerning these two kinds of "immortality".) This waiting period consists of an "awful trance" (annotations, p.171), which, however, might seem just like a dreamless sleep to these fallen entities. When they eventually awake, they must make a new try on humanity, while the successful souls have by then evolved to factual divine-like status. About some of these returning ex-human entities, I presented a theory in Ihmisen ikäkaudet (The Ages of Man); that the "inner master" or the transpersonal human Ego might be of this class, which no longer has a personal need to incarnation, but which because of its past karma must be present in another being's incarnation process.

Among with the rounds and destinies of spiritually good and spiritually evil, the chapter also mentions some thing about adepts and their methods of teaching.

Esoteric Buddhism, p.162 wrote:It is by that method in the regular course of occult training that adepts impart instruction to their pupils. They awaken the dormant sense in the pupil, and through this they imbue his mind with a knowledge that such and such a doctrine is the real truth. (...) There are no words used in [adept's inner] instruction at all.


What is expected of human monad on its journey is summarized thus:

Esoteric Buddhism, p.163 wrote:The fourth round, in which we are no engaged, is the round in which the fourth principle, Will, Desire, is fully developed, and in which it is engaged in assimilating itself with the fifth principle, reason, intelligence. In the fifth round, the completely developed reason, intellect, or soul, in which the Ego then resides, must assimilate itself to the sixth principle, spirituality, or give up the business of existence altogether.


"Give up the business of existence" is quite a phrase to put it!

Using the little differing principle schema of the SoA to say to same: The astral part of man, kâma rûpa, is developing as a vehicle of inner will – âtma – to be able to purify its dense form of mechanical intellect – kâma manas – in order to rise to be a valid partner for the higher intellect, manas. Later our humankind will work its way higher and make manas in the same way as a vehicle for buddhi, "spirituality", or total oneness in universal brotherhood.
Faust: "Lo contempla. / Ei muove in tortuosa spire / e s'avvicina lento alla nostra volta. / Oh! se non erro, / orme di foco imprime al suol!"

Who is online

Users browsing this forum: No registered users and 1 guest