THEOSOPHY
DOWNUNDER
Newsletter of the Theosophical Society
(Pasadena) Australasian Section
No: 107 August 2012
CONTENTS
Questions and Answers on Karma –
Andrew Rooke.
Australian News.
Reincarnation in Traditional
African Religion: the Igbo of Nigeria – Igwe Amakulo.
Letters to the Editor:
What’s the Purpose of
Reincarnation? Why Don’t I Remember Previous Lives? – Charles Reither.
Hanging Out Dirty Washing.
Odd-Spot: How Much Does a Soul
Weigh?
International News.
Introduction to Hinduism – Tony
Downey.
Commentary on Ancient, Medieval,
and Modern Texts: Part 1: The Isvarapratyabhijnakarika:
a Shaivite text from the 10th century – Don Shepherd.
Book Reviews:
Life Is: Death Is Not – Sajit
Wadva.
Sacred Geography: Deciphering
Hidden Codes in the Landscape - Paul Devereux.
Carmina Gadelica:
Hymns and Incantations - As collected by Alexander Carmichael.
Don’t We Sell Our Reality For
Illusion? – Roza and Margarita Riaikkenen
The Train – Don Shepherd.
Hamer
Arboretum in the Dandenong Mountains, Melbourne, southern Australia. Photo:
Stefan Carey.
QUESTIONS AND ANSWERS ON KARMA –
Andrew Rooke
What exactly is Karma?
From the ancient Indian language,
Sanskrit, the word, ‘kri’ meaning ‘to do’
or ‘to make’. Philosophically meaning ‘consequences’. When and entity
acts, he acts from within; he acts through an expenditure in greater or less
degree of his own native energy. This expenditure or out flowing of energy, as
it acts upon the surrounding environment, brings forth a reaction from
universal nature, either instantaneous or delayed. Nature in other words,
reacts against the impact; and the combination of these two – of energy acting
upon Nature and Nature reacting against the impact of that energy – is what is
called Karma. Karma is essentially a chain of causation, stretching back into
infinity of the past and therefore necessarily into the infinity of the future.
It is inescapable, because it is in universal nature, which is infinite and
therefore everywhere and timeless. Sooner or later a reaction will inevitably
be felt by the entity which aroused it.
Karma is the universal law of harmony
and balance, which ensures that every cause set in motion will, some time in
the future, bring about its corresponding effect. It is intimately enmeshed
with its companion doctrine of Reincarnation as our environment and choices
from previous lives have an impact on our current and future choices and
circumstances.
It is a very old doctrine known to all
religions and philosophies. Common observation tells us that if you throw a
stone into a pool, it causes ripples which spread outwards to the very edges of
the pool. Also, modern science tells us that vibrations, such as TV, radio, or
light waves, are carried outward into infinity. Every religion has stressed the
doctrine of moral responsibility. In Christianity we read in the New Testament:
‘whatsoever a man soweth, that shall he also reap”. Islam speaks of Kismet as
representing one’s individual portion or lot in life. The ancient Greeks had,
Nemesis, or the goddess of retributive justice, and they personified the past,
present and future as the three Moirai or Spinners of Destiny. In Judaism there
is the injunction from Moses: “an eye for an eye, and a tooth for a tooth”. In
Hindu and Buddhist philosophy the term is used to signify action followed by
reaction.
There are many aspects to karma, such
as world, national and racial karma, family as well as the better known
individual karma. We can even say there is business karma, community karma, and
so forth. In other words, every avenue of experience, from the individual to
the international, men are thinking and acting and hence setting certain causes
in motion which are bound to have their effects. So there is no end to the
ramifications of actions and reactions. –
edited from G de Purucker: Occult Glossary
Is Karma always punishment?
When we think of karma we tend to think
of punishment inflicted on us from the outside for evil deeds in this, or
previous lifetimes. However, there are different ways of looking at karma as awakener,
friend, or certainly an opportunity to restore balance. In reality, karma is an
out flowing of our very self, and can provide us with the opportunity to learn
new life skills, or settle old debts with others, but it is up to us how we
react to these opportunities. We therefore can view outwardly difficult life
situations as ‘punishment’, but more accurately as opportunities to restore
balance and learn valuable ‘soul’ lessons at the same time; eg. serious illness
can be a time when we learn forbearance, patience, and concentrate our
attention on spiritual realties rather than our everyday concerns.
If Karma is true, then why do
good people suffer?
Picture
a good person in their late adulthood stricken down with diseases caused by the
dissolute lifestyle of their youth. Equally, we may be paying the price for the
‘sins’ incurred many lifetimes ago, the balancing karma appearing much later
when we have learned in the meantime to be a better person. Karma has to find
the right combination of environment and people to be able to balance
disharmonies, and this may not occur for many lifetimes after an ‘evil’ deed.
What about children suffering and dying in wars and natural disasters – were
they all evil in the past? It may be that they have chosen to work out
difficult karma in one short life with others of similar karmic background.
Equally, they may well be very advanced souls who sacrifice themselves to
elicit compassion in others. Outwardly difficult circumstances may be impulsed
by the Higher Self to bring about an ‘initiation’ of individuals or groups into
the finer qualities of human nature that we might normally take many lifetimes
to achieve.
What good is suffering if we
don’t remember what we did in previous lives?
If we suffer now, we feel it would be a
lot fairer if we knew why we were suffering so we could make the necessary
changes in our lives. However, according to Theosophy we are our own
karma, ie our past actions have determined who we are and our situation
of today. The physical brain is newly formed in each life, and therefore cannot
remember all details of previous lifetimes. Also there are other factors
involved mentioned by Charles Reither in his letter to the editor ‘Why don’t I
remember previous lives?’ on page 8 of this issue. However, there is an aspect
of ourselves that endures from one life to another – our Higher Self – which
does remember, and which directs the circumstances for soul learning and
setting the balance aright. According to Theosophy, there will come a day in the
future when we have developed spiritually enough to withstand the shock of
remembering the details of all our former lives. Until then, in quiet moments
we can intuit some of the major lessons we have come into incarnation to learn.
Is Karma fatalism?
People often ask: “Does karma mean that
everything in our lives is predetermined?”. Don’t we have some measure at least
of free will to direct our lives? Theosophy teaches that we retain the power of
free will at all times as this is a necessary precondition for spiritual growth
and for us to grow to join the spiritually self-ware forces that administer
nature’s operations. However, we exist as part of the whole of the Universe,
and we are subject to the results of actions we have done in the past which must
eventually be balanced. Just as a single cell is subject to the general health
of the body, we are part of larger communities that determine our lives to a
greater or lesser degree. Similarly, most people are weighted down with the
heavy karma of past lives when they lived unaware of real action of the law of
karma in their lives. Once such awareness is attained, it can make a big
difference to how we choose to live our lives from thereon.
If Karma is true, then why should
we bother helping those doomed to die of disease, poverty and starvation. Isn’t
it their karma? Better luck next life?
Such an attitude is reprehensible from
the viewpoint of Theosophy. Obviously, it is their karma; but if indeed we are
one human family, and we certainly helped create the difficult present
circumstances in past lifetimes, how can we isolate our karma from theirs?
Surely it is part of our karma that, being incarnated in one of the more fortunate
parts of the world, it is our obligation to do what we can to help those
millions in less fortunate circumstances elsewhere. As HP Blavatsky said:
“Inaction in a deed of mercy becomes action in a deadly sin.” Many people all
over the globe are increasingly hearkening to this call and dedicating their
energies to practical humanitarian aid to those less fortunate.
How do you
reconcile heredity with Karma?
The law of Karma will attract us into
the family, culture and nation where we can best fulfil our individual needs
for soul learning. This may be into either outwardly comfortable or difficult
circumstances, so that we individually have the opportunity to develop
patience, tolerance, and other finer human qualities. The power of both love
and hate can bind us into a particular group of people for as long as is needed
to work out our Karma together, and then go our separate ways. According to
Theosophy it is we who determine heredity by our behaviour in each life
impressing our ‘life atoms’ with individual patterns of attributes. We merely
pick up these bundles of attributes or ‘skandhas’ as they are called in
Sanskrit, at each rebirth, and go on from where we left off last life.
What about the fact that all of
us are subjected to the will of our families, nations and the global
environment. How does individual karma fit with such group karma?
There are many aspects of karma, such
as world, national, and racial karma, family as well as individual karma. In
every avenue of experience, from the individual to the international, we are
thinking and acting and hence setting certain causes in motion which are bound
to have their effects. According to Theosophy, we are all part of a living universe
and hence connected in a web-work of life over vast periods of time. We have
developed strong karmic relationships at family, national, and global levels
during this long process of learning, and so we are bound to have to work out
our group, as well as our individual karma. The current crisis of global
warming could be said to be an ultimate example of group karma for the whole
human race.
Does God step in to save us from
our Karma?
Just as we are more progressed in
self-consciousness than the animals, there are beings, call them ‘God’, ‘Gods’
or whatever, who are more advanced than us humans on the ladder of spiritual
evolution. People pray to their vision of them all the time, but it is said in
Theosophy that they rarely if ever interfere with our Karma, though the may
‘dam’ it back to stop it overwhelming the human race. Humans, as learning
beings, must be free to work out our own destiny, which means that our mistakes
will eventually recoil upon ourselves, for it is thus that we learn and may one
day grow in self-consciousness to join ‘the Gods’. Men themselves decide their
fate by their choice of the various alternatives life presents. The ‘Gods’
however, do guide, protect, and help forward the evolution of their ‘younger
brothers’ wherever they can without interfering with our right to learn and
grow through our own choices.
Is life fair?
Most people think that it is ‘bad
karma’ when we undergo life’s trials such as illness, loss, handicap, and
grief. But surely it is a common experience that such events give us the
opportunity to learn soul lessons of patience, tolerance, and spiritual
understanding in the most meaningful and enduring way – ‘blessings in disguise’
we often call such experiences. ‘Bad Karma’ may actually be ‘Good Karma’ from
the viewpoint of soul learning! Theosophy teaches that ‘we are our own karma’ –
meaning everything that comes to us is an out flowing of ourselves – our past.
Perhaps our souls rejoice at such opportunities to reconcile past imbalances,
learn valued lessons, nurture compassion, and possibly be of help to those
around us a result of what we’ve learned in the ‘school of hard-knocks’.
All of this
sounds good, but how do I know that any of it is true?
We can observe the cycle of ebb and
flow, action and reaction everywhere in nature. If you toss a stone into a
pool, it causes ripples in the water; and these ripples spread and finally
impact on the banks. Modern science tells us that we live in a universe of
waves and vibrations extending infinitely outwards into the universe impacting
and reacting with atomic particles everywhere. Do you think human beings are
any exception? Much of theosophical teaching is based on the learning of the
Masters of Wisdom who have ventured self-consciously into the invisible realms
which support the physical. Such Masters during their initiatory journeys, see
the universe ‘as it is in itself’. They have returned from their initiations to
teach us ordinary people what they have observed to be true there, and
confirmed by comparison with the experiences of other Initiates.
Want to know more? Then why not
check out: Grace F
Knoche: To Light a Thousand Lamps. Chapter 7 on Karma; James
Long: Expanding Horizons. Chapter on ‘Karma: law of cause and
effect.’; Gertrude van Pelt: The Doctrine of Karma: Chance or Justice?;
G. de Purucker: Fountain-Source of Occultism pages 410-420
particularly the chapters ‘Man is his own Karma’ and comments on the question,
‘Is Karma ever unmerited?’; Alternative perspectives on the common view of
karma as punishment are offered by William Q. Judge in Karma the
Compensator [ULT Pamphlet no.20] comprising ‘Is Karma only
punishment?’ and ‘Good and Bad karma’.
Why not check out the articles on Karma
listed at the Theosophy Downunder website at: www.theosophydownunder.org
- Andrew Rooke, Melbourne, Australia.
“Imagination is more important
than knowledge. For knowledge is limited, whereas imagination embraces the
entire world, stimulating progress, and giving birth to evolution.” Albert
Einstein.
AUSTRALIAN NEWS
Meetings in Melbourne August to
December 2012: Meetings all held at the Theosophical Society
(Pasadena) Centre, 664 Glenhuntly Rd., South Caulfield, Melbourne (Tel:
0400942613) on Saturdays commencing at 2.30pm. The Centre is open by 2pm the
day of the meeting.
Sat.
August 4th, 2.30pm: The Mysterious Origins of Man: DVD and
discussion – Paul Rooke.
Sat. August 18th,
2.30pm: Theosophy: Writings of the Leaders – 7: Grace F. Knoche – Don Shepherd.
Sat. September 1st,
2.30pm: Golden Stairs to the Temple of Wisdom – Andrew Rooke.
Sat. October 6th,
2.30pm: ‘We Are Carried into the Deep’: Wisdom of the
I-Ching – Brian Parry.
Sat. November 3rd,
2.30pm: One God or Many? Where Did the Idea of One God Come From? – Jennifer
Pignataro.
Sat. December 1st,
2.30pm: Applying Ideals in a Tough World: Panel Discussion – Tony Downey, Paul
Rooke and Jennifer Pignataro.
Wednesday
Discussion Group in Melbourne: in association with The
University of the Third Age (U3A) a series of lectures and discussions
concentrating on comparative study of the religions and philosophies of India
and Asia and Basic Concepts of the Ancient Wisdom including Universal
Brotherhood; After-Death – What?; Dreams and the Astral World; Reincarnation;
Karma; etc. These meetings are held each Wednesday from 10.30-12.30 at our
Library Centre, 664 Glenhuntly Road, South Caulfield, Melbourne. Further
information is available from Andrew Rooke on 0400942613.
Ancient Man in Australia – New
Discoveries: In 1974, the discovery of Mungo Man (see opposite) turned the
conventional theory of human settlement in Australia upside-down. Mungo Man was
a hominid who is estimated to have died 62,000 years ago, and was ritually
buried. Anatomically, Mungo Man's bones were distinct from other human
skeletons being unearthed in Australia. Unlike the younger skeletons that had
big-brows and thick-skulls, Mungo Man's skeleton was finer, and more like
modern humans. The ANU's John Curtin School of Medical Research found
that Mungo Man's skeleton's contained a small section of mitochondrial DNA.
After analysing the DNA, the school found that Mungo Man's DNA bore no
similarity to the other ancient skeletons, modern Aborigines, and modern
Europeans. Furthermore, his mitochondrial DNA had become extinct. The results
called into question the 'Out of Africa' theory of human evolution. If Mungo
Man was descended from a person who had left Africa in the past 200,000 years,
then his mitochondrial DNA should have looked like all of the other samples. The latest research seems rather to support
the concept that there were multiple migrations of humans and near-humans to
Australia over at least the last 850,000 years. A really good summary of the
evidence for this idea is available at:
http://www.convictcreations.com/aborigines/prehistory.htm
“An authentic life is the
most personal form of worship. Everyday life has become my prayer.” – Sarah Ban
Breathnach
REINCARNATION IN TRADITIONAL
AFRICAN RELIGION: THE IGBO OF NIGERIA - Igwe Amakulo
[The doctrine of karma referred to
in our lead article, is intimately interlinked with an understanding of
reincarnation. Many people think of reincarnation as a doctrine only understood
in Indian and Eastern religion and philosophy. Reincarnation is a widely
understood teaching of the ancient wisdom in lands all over the world. Igwe
Amakulo writes of the traditional belief in reincarnation amongst his own
people of Igboland, eastern Nigeria in West Africa. – Editor]
Ever before the white men came with the Christian religion and Western civilization, our great grandfathers in Igboland (in Nigeria, West Africa) knew about reincarnation, which they called in local language, “Ịlọ ụwa” (a return to the world). They knew and also believed in life beyond, which they call “Ala-mụọ”. By “Ala-mụọ”, they mean the inner realms not just the fairyland of folkstories. It is at ‘Ala-mụọ’ that they imagine their noble ancestors to be living and interceding for them before “Chi-na-eke” (the God that creates) and “Ofo-na ọgụ” (Gods operating force) that balances things in nature including the yearly climatic conditions vital for their agriculture. It is at the same “Ala-muo” they believe their dead relations to be residing after physical death and from there would reincarnate probably to those that were their kin in their past life.
In Igbo land, our forefathers’ knowledge of life beyond the present one on earth is well understood to be transmigration of human souls through the seven worlds of being. In Igboland, when a good child or wife does quite a good turn to an old father or mother; in many occasions, the elderly ones are heard making such comments as “Ezi Nwam/nwunyem, ịgakwa abụ nwam /nwụnyem, ụwam ụwa asaa” – meaning “my good child/ wife, you will continue to be my child/wife in my seven worlds of being”. This is an indication that our great Igbo ancestors knew and believed in the doctrine of seven rounds and seven races in the evolutionary cycles of mankind, which theosophical teacher, Dr G de Purucker, gave a deep account of in his Fundamentals of the Esoteric Philosophy page 252.
The Igbos conviction on the actual process by which man reincarnates varies. Some hold that man reincarnates with his former body and all its characteristics, of height, strength and complexion, while many are convinced that at death our bodies lies there food for worms; only the deathless spirit of God in the man would reincarnate. The same group holds further that merits and demerits in one’s former life would determine one’s parentage on reincarnation in a new infant body capable of growing and unfolding to adult body. This latter opinion is the one held by the majority of Igbo people.
There are many apparent factors that convince the Igbos in their
belief in reincarnation. The reappearance of bodily marks of deceased persons
on the body of new born baby is one basis for the Igbos belief in
reincarnation. In the circumstance of mentally ill people who were violent in a
past life and were constrained wearing handcuffs or ankle restraints for a long
time before they died; it is believed that the scar of the wound caused by the
handcuffs does appear on the wrists or ankles of some of them upon their
reincarnation. It is same with those unfortunate people who perished by fire in
a traumatic accident; the scars of burns appear on the body of some such cases upon
reincarnation. When marks such as I have pointed out appear on the body of an
infant in whose family somebody in the past had such a handcuff or died in a fiery
accident; no further proof will be needed to accept that the deceased has come
back.
Unexpected fears and phobias do exist in people, especially irrational fears related to fire, water, and sometimes, noise. There are men who dread to associate closely with women and vice-versa. The Igbos believe that such unexpected fears are caused by the pains felt by men who died in a fire, falling from heights, or who died in the hands of a very wicked woman, or an unscrupulous man in their former incarnation. They hold that noise which may recall disaster in previous lives caused by drowning, falls, crashes, or death on the battlefield, can cause such unexplained fears.
The occurrence of a child prodigy is called, “Ebibi-ụwa”,
in Igbo language, meaning Nature’s imprint. Those born with their
pre-incarnation intellectual and physical abilities are seen as yet another
proof for the Igbos belief in reincarnation. In my home town, Umuahia, South
Local Government in Abia State, Nigeria, there lived a renowned traditional
medicine man called Nna-na-Mgbọrọggụ. Nna-na
Mgbọrọgwụ was very famous in the early 1950s. My own
father who was his senior in age, told me then that
Nna-na-Mgbọrọgwụ was an exceptional human being. At the age
of seven, he went to the bush behind their house and collected herbs which he
compounded with other things and used the resultant medicine to cure his
father’s uncle from the dreaded disease, tuberculosis.
Tuberculosis at that time was considered such a terrible threat to others in the village, that the poor suffers were ostracized from their own homes to a hut in the bush where such an unfortunate sufferer would be left to die. This young medicine man’s cure of his own uncle was like an advertisement for what was to be his mission in his present lifetime. People started approaching his parents with different health problems which this little boy efficiently managed. He did not go to school because he started the work of traditional medicine man at a very early age. Nna-na-Mgbọrọgwụ is an example of a man who points one’s mind to the possibility of his being a reincarnation of a forefather of his family. “Nna-nna” (fore father) “mgbọrọgwụ” (medicinal roots), when put together it gives the understanding, “our forefather who was medicinal root himself”, or knows all about roots for healing.
Traditional
Igbo medicine man
Names such as those mentioned below are very common in Igboland. They are a true indication of the Igbos belief in reincarnation. Nna-nna (the father of his father); Nne-nna (the mother of his father); Nne-ji (my brother or sister); Nna-ji (my half brother/half sister); and Nwa-nne Daa (the brother or sister of my mother). None of these names is repeated in the family because they specify the ancestors. Relations in this life pay the child the same high respect they were accustomed to pay to the deceased grandparent or relation of their father. Some people in Igboland are bearing their pre-incarnation names and enjoying the high level of respect due to a grandfather /mother.
Despite the strong influence of Christianity in Igbo cultures
and traditions, reincarnation has remained a heart belief of the Igbos which
the orthodox religion has found hard to abolish. Before the conveyors of Christian
faith, the Igbos already had their own well established and complex religion
which was indirectly Theocentric, a sequel to the order of worship.
Reincarnation itself is not a virtually conspicuous tradition that attracts
outright condemnation or attack from the preachers of Christian faith in
Nigeria. Nor does such a belief pose any threat or danger to it, like some
barbaric customs of ancient times, e.g. twin killing, human sacrifice, etc.
which attracted much concern in Nigeria and thankfully were stopped by the
authorities.
The doctrine of reincarnation
has been firmly impressed into the psyche of the Igbos despite the acceptance
of Christianity by many people because of the persistence of traditional
religion amongst the Igbo. Even when there is a measure of adherence to
Christian doctrine, certain evidence of reincarnation forces many contemporary
Nigerian Christians to think twice about what the Church tells them, and may
lead them back to the traditions of their forefathers. .
– Igwe
Amakulo, Nsukka, Enugu State, Nigeria, West Africa.
If you would like to read more about
reincarnation in African belief please read: ‘Reincarnation in traditional
African religion’ published in Sunrise magazine, November 1980 or at: http://www.theosophy-nw.org/theosnw/world/africa/af-rook2.htm
“We are outwardly creatures of but a day — within we are
eternal. Learn, then, well the doctrines of Karma and Reincarnation, and teach,
practice, promulgate that system of life and thought which alone can save the
coming races.” - H. P.
Blavatsky
LETTERS TO THE EDITOR: Charles Reither has written with comments and explanations following the article published in our last issue of Questions and Answers on Reincarnation:
What is the
Purpose of Reincarnation? Prior
to our individual existence we were wholly a part of the divine unified
consciousness of the creator whom we refer to as ‘God’. When we were spawned
forth from this divine unified consciousness; while we were spiritually
conscious, we were not spiritually self-conscious.
The sole purpose of reincarnation is to
guide and make us into divine spiritually self-consciousness
beings to enable us to contribute in a positive fashion to the universal
evolutionary purpose which is an integral part of the divine plan, the full
comprehension of which is beyond our current understanding.
To do this, we must go through a series
of experiences on each and every spiritual plane created for this purpose by
the creator 'God'. There are very many different types of planes varying
in degrees of materiality and spirituality which we must experience; however,
the seven major planes are referred to as the 7 planes of mind.
In the course of this process, we are
endowed with both a spiritual and material aspect of our nature. The
material aspect is referred to as our Personality, while the spiritual aspect
is referred to as our Soul. These two aspects are similarly referred to
more accurately, technically, and respectively, as the lower and higher aspect
of our reincarnating Ego. The former 'Personality' being mortal and
non-reincarnating, while the latter 'Soul' being immortal and the reincarnating
component of our being.
Reincarnation is an integral part of
the evolutionary process that applies to all forms of life and existence; and
its purpose for us is to obtain self-realisation, meaning the spiritual
self-conscious aspect of our nature. This entails a major threefold
process – being immersed in matter; freeing ourselves from that matter; and the
return to from whence we came with our self-conscious aspect fully developed.
Why Don't I Remember
Previous Lives? One should appreciate
that there is a vast difference between the mind and the brain. The brain,
being purely an organ of the mortal physical body, while the mind is an organ
of our incarnating immortal Ego. While the cells of the human body each have a
memory of their own, which come under the jurisdiction mostly of the brain;
only that which is registered by our physical senses is recognised by our
physical cells and our brain. To do it justice, Memory really needs to be
divided into two components – ‘Exoteric’ and ‘Esoteric’.
The
Exoteric component is sub-divided into three
psychological perspectives: Sensory, Short term, and Long term.
Each of these types of memory can be improved with specific practices.
All of these types of memories are confined to our experience in our
current physical incarnation. Also, we must not lose sight of the fact
that the lower aspect of the Ego governs the personality and its three vehicles
of expression.
Esoteric
memory, however, is an entirely different issue, and wholly related to the
higher aspect of the Ego, the Mind, and our individual spiritual development
and Consciousness.
The
higher mind, able to be accessed only by the higher aspect of our Ego, contains the principle which is the seat of reason and
memory. This is also reflected in our sub-conscious mind that provides a
link to our Ego or soul. The Ego extends beyond the 'instinctive' aspect of our
mind and embraces the process of our conscious perceptions; such as: discrimination;
memory; judgement; and emotions. The Ego represents the
conscious state of our mind, and is highly selective; and, unless it
acknowledges the presence of an idea; a feeling; a memory, or a
perception; it cannot be brought into awareness.
Our
Instinctive mind is the first recognition of mind, by those who are physically
centred, and primarily polarised and responsive to their lower emotions.
It contains, in its memory, all of the experiences of the self (Ego) from the lower forms of animal life right up to the
present stage of our evolution and progress.
Carl
Jung says it is the Ego that must acknowledge the presence of an idea, a
feeling, a memory, or a perception before it can be brought into the awareness
of the conscious mind. This is absolutely consistent with esoteric
knowledge. The Ego represents the conscious state
of our mind, and is highly selective; and, unless it acknowledges the presence
of an idea; a feeling; a memory; or a perception; it cannot be
brought into awareness. Our
Esoteric memory is a principle that will be developed to its fullest degree in
the next round, the fifth planetary round. This principle is the true
seat of reason and memory. – Charles Reither, Melbourne, Australia.
HANGING OUT DIRTY WASHING
A young
couple moved into a new neighbourhood recently. The next morning whilst they
were eating breakfast, the young woman saw her neighbour hanging out the
washing next door.
“That
laundry doesn’t look very clean”, she said. “That lady next door doesn’t know
very much about washing clothes. Perhaps she needs a new brand of washing
powder!”
Her husband
looked on silently. Every time her neighbour would hang out her washing to dry,
the young woman would make the same harsh comments about her neighbour’s
housekeeping abilities.
About a
month later, the woman was really surprised to see a nice clean wash on the
line and said to her husband: “Look, she has finally got the message. She’s
learned how to wash her clothes at long last! About time! I wonder who taught
her how wash properly!”
The husband
said, “I got up early this morning and cleaned our own windows, and now you can
see her washing properly!”
And so it is
with life too. What we see when watching others depends on the purity of the
‘window’ through which we look at the world. – from
the Melbourne Welsh Church circular March 18th, 2012.
“Honesty is the first chapter in the book
of wisdom” – Thomas Jefferson.
ODD-SPOT: How Much does a Soul Weigh?: absurd as this question may seem to students of Theosophy, in 1907
Dr. Duncan MacDougall weighed six patients while they were in the process of
dying from tuberculosis in an old age home. He determined the soul weighed 21
grams, based on the average loss of mass in the six patients, using an
industrial sized scale! 100 years later many scientists still insist that the
Soul is somehow completely a function of the physical body, especially the brain.
For example, an experiment in 1988 found that the human soul weighs 1/3,000th
of an ounce! That’s the astonishing claim of East German researchers who
weighed more than 200 terminally ill patients just before, and immediately
after, their deaths. “In each case the weight loss was exactly
the same–1/3,000th of an ounce.” “The inescapable
conclusion,” Dr. Becker Mertens of Dresden wrote in a letter, printed in the
German science journal Horizon, “is that we have now confirmed the
existence of the human soul and determined its weight.” “The challenge before
us now is to figure out exactly what the soul is composed of,” he wrote!
INTERNATIONAL NEWS
From America:
Articles from The Theosophical Forum 1936-1951 have been posted online
at: http://www.theosociety.org/pasadena/forum/forum-hp.htm
From Karen Armstrong, we recently received a report on her Charter for
Compassion, a world wide organization to promote peace comes a report: “…The
Charter for Compassion articulated a compelling vision of compassion and the
Golden Rule as precursors for global peace. We motivated 85,000 people to
begin the journey of reflection and practice. And we inspired a first
generation of deeply committed activists to take up the Charter’s message and
lead a multitude of compassion-based initiatives around the world…”
From Turkey: Another
ancient city dating back 12,000 years is being excavated in Turkey.
Nevalı Çori was a settlement in eastern Turkey. The site is famous for
having revealed some of the world's most ancient known temples and monumental
sculpture. Together with the site of Gobekli Tepe, mentioned in our last
Newsletter, it has revolutionised scientific understanding of ancient
civilization in Eurasia.
From Iceland: we
have recently been in touch with Gudrun Kristin Magnusdottir from Iceland.
Gudrun has made a special study of the wisdom of the ancient Norse peoples and
now is bringing this knowledge to public attention through the Internet. You
can see her series Heathenry Iceland Chatter which covers many
fascinating topics that readers of our own book on the subject, Elsa-Brita
Titchenell’s, The Masks of Odin, may well find very interesting.
From
Greece: Sotiria Galanopoulou from Athens reports on the
discovery of an ancient skull, Petralonian Archanthropus, in Petralona Cave
(located in Petralona, approximately 50 km from Thessaloniki). The cave was actually
discovered way back in 1959 accidentally by a grazing goat. In the same year,
Ioannis Petrocheilos, a Greek speleologist, found numerous bones of animals in
the cave, many of them so ancient that they were covered with cave coral. One
year later a human skull was discovered. The skull was hanging in the wall
about 30cm above ground, where it was imbedded in part of the rocky structure
of the cave. During 1965 anthropologist, Dr. Aris N. Poulianos, proved that the
skull of Petralonian Archanthropus was: male, Europeoid and not Africanoid,
pre-Neanderthalian, and of an age belonging to the Lower-Middle Pleistocene (~
700.000 years old)! In other words, this skull was of the first known European
who developed articulated speech and belonged to his own Palaeolithic culture,
demonstrating some advanced skills of civilized life such as using fire. Dr.
Aris Poulianos says: “The Community
President followed the protocol and gave the skull to the University of
Thessaloniki under a written agreement that it should be returned when an
Anthropological Museum would be constructed in Petralona. But the finding was
strangely hidden and disappeared. So, the proof that the most ancient Europeoid, discovered so far, remains unknown to the public! As for the Anthropological Museum of Petralona lacks the skull and caused by those people who deny the new reality”. When asked,
in an interview, about his life’s accomplishment Dr. Poulianos replied: “In order to obtain this knowledge by
research and excavations the cost was high but I never regret. I am just an anthropologist
who may have found a missing link of human evolution. If I manage to convince
every student, every preacher, and monk of any religion, or science that I am
right, then, I will have accomplished my duty towards the world”.
Further information is available from:
http://www.petralona-cave.gr/index.php?option=com_content&view=article&id=187&Itemid=160&lang=en
And a video on You Tube at: http://www.youtube.com/watch?v=1o8XhZ8sonw&feature=related
From
England: The UK website has undergone an extensive overhaul and
a new feature is the facility for ordering all TUP titles online directly using
the online book ordering functions. The UK website is at: www.theosophical.org.uk
“The most valuable things in life are not measured in monetary
terms. The really important things are not houses and lands, stocks and bonds,
automobiles and real estate; but friendships, trust, confidence, empathy,
mercy, love and faith.” – Bertrand Russell.
INTRODUCTION TO
HINDUISM —Tony Downey
The population of
India (including Pakistan) now exceeds one billion people and it has been
estimated that those following the Hindu philosophy/religion total 85% of the
entire population. The word “Hindu” is a relatively recent Persian word meaning
“Indian” and was not intended to designate a religion; however, archaeologists
have estimated from excavations in the Indus Valley in present Pakistan that
ancient relics point to a belief system in the area over five thousand years
ago (3000 BCE).
Scholars have a
theory that, over the centuries, the Indus Valley civilization was visited by
Aryan and Afghan tribes from Central Asia. The Aryans were mainly pastoral
nomads and left little behind them in the way of archaeological evidence except
for a collection of writings called the Veda—now
the oldest and most sacred of the Hindu scriptures. From these scriptures
follow the basic concepts of karma
and reincarnation (the transmigration of the soul). Karma is the word for “action and its consequences” and from the
Hindu view is the principle of justice ensuring that the effects of one’s
action return to the source and is what binds the soul to a cycle of endless
existence and determines its station in future existences. The ultimate goal of
Hinduism is freedom from samsara (the ‘wheel’ of incarnation in the material
world) or the continual transmigration or reincarnation of the soul. Moksha means “release” from samsara, a state which all jivas (those seeking spiritual
liberation) must eventually achieve. Hinduism maintains there are three ways to
live the spiritual life to reach a state of moksha
or enlightenment in this life—the way of action, the way of wisdom, and the way
of devotion - excerpted from: Mark W. Muesse: Great World Religions: Hinduism.
The
Swaminarayan Akshardham Hindu Temple in Delhi, India.
COMMENTARY on
ANCIENT, MEDIEVAL and MODERN TEXTS: PART 1: THE ISVARAPRATYABHIJNAKARIKA — Don Shepherd
The tenth-century
medieval Hindu text, Isvarapratyabhijnakarika
or Verses on the Recognition of the Supreme Self, paints on an immense canvas the
philosophy of the ONE and the MANY, a philosophy delineating the establishment
of the primordial substance, the building block of all life, throughout the
cosmos by establishing itself in all the objects within the cosmos. While the
name of the primordial substance changes as it drops through the ladder of
reality—whether known as Paramesvara, Mahesvara, Isvara, buddhi, manas, or
differentiated matter—it remains the same, the Supreme Self. Entangled with the
Supreme Self the human consciousness can grow into these greater aspects of
itself and ultimately identify with the unity in reality. Thus, Utpaladeva’s Isvarapratyabhijnakarika is
fundamentally centered on two core themes—monism and enmeshment—both core
themes that are at the heart of the Ancient Wisdom.
Monism is the theory
that there is unity at the root of reality. There is a basic substance or
governing principle within all processes and structures. This basic
substance—the primordial substance—is the Supreme Self and it establishes
itself throughout the cosmos under different names depending on its degree of
external manifestation: Paramesvara as the Great Beyond, Mahesvara as
Consciousness, and Isvara as the Reflective Awareness of perceived objects in
the empyrean. The concept of enmeshment comes into play in monistic theory
because the establishment of all objects in the cosmos is the establishment of
the Supreme Self as itself through all its layers of being. The vibratory,
luminous, volitional impulse of Mahesvara—Shiva in the Shaivite
tradition—propels the evolutionary impulse of Isvara to open outwards flowing
into and informing its lower layers of buddhi
(wisdom) and manas (mind)—manas being the first mental separation
from Isvara and its connecting link to perceived objects or differentiated
matter—and subsequently provides the impetus for a reversal in direction
through the involutionary impulse of Sadasiva to close inwards away from
differentiation. Throughout this spinal column of impulses the Supreme Self, in
its triple “vara” form, becomes entangled, enmeshed in the objects that it
itself has poured forth.
The human being,
looking inwards through all the layers of the Supreme Self through the impulse
of Sadasiva and looking away from the jumbled thoughts that link him to
differentiated matter, can directly perceive Isvara. In this direct perception,
the individual perceives three things. First, he perceives fleeting glimpses of
all the words and thoughts that could come into being; this is the realm of
“memory, imagination and determination” or the expressible differentations of
reality. Second, he sees the source of all these words and thoughts yet the
source itself is inexpressible. Like Plato’s Forms or Aristotle’s privation,
this is Utpaladeva’s First Word where the inexpressible becomes expressible
only as undifferentiated. The First Word is inexpressible in the same way that
the external manifestation of the colour “blue” or the emotion “pleasure” also
exist internally—permanently within—but in a state without “causal
efficiency”—that is, united with the knowing subject or Isvara—and therefore
indescribable. Third, he senses something beyond even this inexpressible First
Word; he senses a vast awning spreading before him like a black glove of
night—pitch-dark in its silence—in which both the expressible and the
inexpressible execute their roles. This is Mahesvara, completely devoid of
temporal succession and spatial limit—a canvas beyond expression upon which
expression appears. Beyond the canvas is Paramesvara, a state only reached in
the most unfathomable reaches of our inner recesses.
Text: Rafael Torella,
ed. The Isvarapratyabhijnakarika of
Utpaladeva with the Author’sVrtti.
Delhi: Motilal Banarsidass Publishers, 2002.
BOOK REVIEWS:
Life Is; Death Is Not – compiled
and edited by Satjit Wadva. 2008. Lahore Bookshop: here
is an absolutely divine book concerning the topic of death as found in various
religions. The first part covers views found within Hinduism, Buddhism, Christianity,
Islam, Sufism, Sikhism, and the religious perspective as viewed by Osho. The
second part is a collection of personal perspectives, both prose and poem. My
favourite chapter was that covered by Sikhism – not just its view on Death but
that of Life itself. Sikhs view Death as a celebration; the Soul rejoining the
Source of its Being. The purpose of this collection of teachings on Death is
not to frighten us, but allow us to make friends with Death. And the insights
offered by a number of writers (the second part) helps us to see that Death
makes siblings of us all. – Heathclyff St James
Deville, Melbourne, Australia.
Sacred Geography: Deciphering
Hidden Codes in the Landscape by Paul Devereux: Gaia, 2012. This
book explores the latest scientific research behind the ancient forms and
patterns of sacred sites around the world, and the long-lost mystical
connection our ancestors had with our planet. Since ancient times humans have
honoured places of power in the landscape to gain healing, wisdom and access
the world of spirit. In this book, Paul Devereux draws on the evidence from the
disciplines of sacred geometry, archaeology, archaeoastronomy and
archaeoacoustics to map out the hidden meaning in ancient sites and landforms.
This book is a beautifully illustrated, thoroughly-researched and comprehensive
key to the ancient patterns of sacred sites and landscapes around the world,
describing how our ancestors were intimately connected with the land in mind,
body and spirit. The book covers: power places - investigating magnetic
and other natural forces at sacred sites; understanding shamanic landscapes -
the meaning of the Nazca lines in Peru and other giant ground markings; the new
science of archaeoacoustics - echo and 'ringing' stones found at prehistoric
sites; and, cognitive archaeology - a new approach to archaeology and its
radical findings. Featuring the latest scientific and archaeological research,
and containing satellite imagery, maps and diagrams that provide new insights
into ancient sites, Sacred Geography allows you to see the landscape
through the eyes of our ancestors and reconnect with the natural world as they
may have experienced it once more. What this book lacks is an understanding of
the esoteric science behind the wonders it describes. For a greater
understanding of the ancient esoteric earth-science of geomancy, Melbourne
library patrons could borrow Nick Pennick’s, The Ancient Science of
Geomancy: Living in Harmony with the Earth (1995), or John Mitchell’s The
Earth Spirit: Its Ways, Shrines and Mysteries (1975); and relevant sections
of HPB Blavatsky’s theosophical classics, Isis Unveiled, and The
Secret Doctrine. – Andrew Rooke,
Melbourne, Australia.
CARMINA GADELICA: Hymns and Incantations: As collected by
Alexander Carmichael
Edited by C. J. Moore for Floris
Books 2006 ISBN: 978-086315-520-8
This is a truly magnificent
collection of poems and prayers, sourced from both Pagan and Christian
perspectives, as found within the Gaelic oral tradition. They were gathered from both the Highlands
and the Islands of Scotland.
These beautiful writings were
compiled by Alexander Carmichael between 1855 to 1899 and as recent as 1910,
Carmichael was still out collecting these Gaelic offerings – he being then in
his late seventies.
Some of the chapters to whet your
appetite are: Invocations, Morning Prayers, the Nativity, Blessings, Invocation
of the Graces, Moon Worship, Live Creatures and The Speech of Birds. Other selections include Fairy Songs and Charms
for Healing, amongst an equally-enthralling chapters and topics. All are a joy to read and meditate upon.
Previously the Carmina was only available as a Bilingual edition, covering six
volumes but now we have the complete English edition here before us.
There appears to be some debate
amongst some academics as to the authenticity of these poems and prayers: How
true are they to the original Gaelic Oral Tradition? Did Carmichael edit them to a vast degree?
and similar such questions. But for
myself, I simply love Carmina Gadelica
for the words found therein, the images these words convey, and of a glimpse
into a world that is sadly passing us by as we become more reliant on
technology and move away from the things found within the realm of Nature and
the tales of the Old Ones; as too, the Creator, Christ, and The Lord and His
Lady-Love. – Heathclyff
St James Deville, Melbourne, Australia.
“For one to be at Peace with the Earth, One must be at Peace with
Heaven” - Humza Yusuf.
DON’T WE SELL OUR REALITY FOR
ILLUSION? - Roza and Margarita Riaikkenen
Life
is manifesting itself as a constant interplay of Light and Darkness, of Reality
and Illusion (Maya). We are used to participate in this play, whether we are
children whose reality is based on intuitive cognition, or adults whose consciousness
is conditioned by the developed intellect.
Modern computers and the internet are
sketching for us a virtual “reality” which we accept as the real and often most
important aspect of our life. While providing us with means of communication,
research and distribution of cultural phenomena and much more, they can also
compete with realities of life in our mind. Not the least, the numbers on
computers which we have collectively agreed to call “money” can dominate our
mind and behaviour through our emotions. And what are our emotions?
“E-motion”, according to a book
ascribed by some to Saint Germain (Earth’s
Birth Changes) is energy in motion. Life is created by energy vibrations.
Our spiritual and physical health, creative abilities, ability to love and feel
happy, to be passionate and compassionate depend on energy, as well as our
safety and security. Energy is the basis of existence and is as real as we
are. The most pronounced trait of our
time is evaluating our energy with money. But, as long as we replace in our
mind real energy with illusory money, we think of money as the real foundation
of our safety and security. We appreciate money for its convenience. By this
virtue it gives us illusion of freedom, but we will never be really free if we
base our decisions on illusion.
Money is nonexistent in real nature,
but as people agreed to make it an equivalent to the real energy that they
expend and exchange for other types of energy (that of food or warmth, for
example), it started to become more and more “real” in their mind. In our
times, the ramifications of such an agreement are vast and manifold. The
distortions in the illusory area of money created by greed and fraudulent
practices of the rich and powerful transfer themselves to the realities of life
distorting the initial balance leading to all the crises of late. Illusory
crises lead to real crises – health, behaviour, ecology and state of mind
crises.
As we people are social beings, the
accepted values and state of the society are greatly influencing the values and
state of mind of each individual. The first values defining criterion we
stumble upon is the constant mantra of our social leaders – productivity. According to the encyclopaedia, productivity
is the amount of output per unit of input. It can be as simple as the quantity
of product produced per an hour of work. But in our sophisticated and market
oriented society everything is counted and compared in money: output counted in
dollars produced per hour of capital employed.
The highly desired growth of
productivity can be reached either as a result of implementation of new ideas,
technologies and designs, or by simply rising the level of exploitation of
workers. Where Illusion, devoid of real human values, is in power, it usually
prefers the second way because it doesn’t count real things like health,
wellbeing, physical or creative abilities or the future for children as worth
consideration, and negatively affects them in different ways.
It is most often the case when “money
makes money”. Illusion creates illusion, and as the disparity in the society is
continuing to grow, the reality for the people becomes increasingly distorted.
People often don’t understand from where their problems arise because Illusion
is protecting itself “tooth and claw”. It widely applies its resources to
manipulate people’s minds, and people start thinking that there is only one way
of existence – to serve Illusion.
But the Truth of
Reality was always there. As HP Blavatsky is writing in The Secret Doctrine (see footnote on p.147, v2): “The forthcoming 6th
Sub Race – which may begin very soon – will be in its Satya (golden) age while
we reap the fruit of our iniquity in our Kali Yuga”. And what is producing this
iniquity which, according to Blavatsky, is the cause of why we cannot all
appear in the Golden Age of the 6th Sub Race immediately, if not our
attachment to money? To money which, though artificial and illusory, became our
measure of Reality. It appears that we are dooming ourselves to suffer all the
hardships, wars and crises of Kali Yuga as long as we are attached to money!
The illusion of our separateness leads
many to think that they personally may be better off while other people are
suffering because they don’t deserve better. In reality, growing inequality is
a sign of degradation for any society and civilization alike, and the source of
unhappiness and dissatisfaction for anyone. To turn things around, there is
only one way in sight – the way of changing values from illusory to real ones.
Humanity and the Earth need care! –
Roza and Margarita Riaikkenen,
Melbourne, Australia.
Theosophy Downunder is issued
three times per year in April, August, and December and is edited by Andrew
Rooke. We can be contacted at the Theosophical Society (Pasadena), Australasian
Section, 664 Glenhuntly Rd., South Caulfield, Melbourne, Victoria 3162,
AUSTRALIA. Tel : 0400942613 Email : andrewrooke@hotmail.com World
Wide Web homepage at: http://theosophydownunder.org/ Our International Leader is Randell C. Grubb
Please
feel free to contribute your ideas on Theosophy or related topics direct to the
editor at any time.
Melbourne’s
famous Flinders Street railway station.
THE TRAIN
- Don Shepherd
Cramped, shoulder to shoulder, back to
back, each one of us smelling the sweat and scent of the other, the train
lurched forward—and I saw the razor’s edge between Theosophy and religion. Only
an hour ago I had been winding my way through empty streets towards the train
station having attended, enjoyed, and left a New Year’s Eve party at a friend’s
home in northern Melbourne. With each block and passing of the minutes the
empty streets became half-empty and then, when I could no longer weave in and
out of the crowds of people, I realized they were half-full. Now, with each
step, the crowds grew and my pace slowed until I was at a crawl, making my way
through throngs of people moving in all four directions across the same central
square. Having left the party just after midnight, ringing in the New Year with
some non-alcoholic wine and the best of intentions but now with second thoughts
among the rowdy sea of people, it was 12:45am and I was barely inching towards
my goal, the train platform for Pakenham.
Wading through the sea of people
heading in the direction of the platform, I could hear the trains come and go
in the distance. With each coming and going there was a massive surge from
behind sending a shockwave of force rolling through the crowd, almost knocking
some of us to the floor as the movement of the masses powered its way nearer
the platform. Finally, I found myself at the edge of the platform, standing at
the border of the yellow-striped line, helpless to prevent myself from being
thrown on to the tracks if the collective unconscious of the masses had caused
the body of people behind me to surge forwards out of rhythm. But there was no
surge until the train arrived.
And
then I saw something very ugly pour out of the collective unconscious near the
open doors of the train, a swelling of the lowest in human nature as the crowd
crested towards the entrance, each individual manifesting a sheer selfishness
that contorted their bodies and disfigured their faces as they struggled to
force their way on to the carriage pushing and shoving—and clawing if they
could have—driven by the misshapen habit and misbegotten belief that there was
some special place reserved and designated specifically for them on the train.
With the inhumanity of devils each one drove forwards to that special place
only to find it occupied by another, nudging up against him or her sharing both
tepid and toxic smells—a modern representation of a Michelangelo painting where
the Mammons and Molechs herded the weaknesses of the personalities under their
control into a jubilee of chaos and confusion—and settled into a secondary
spot, ousted by someone more clever or quicker or perhaps with horns just a bit
sharper than their own, ready for the train ride southwards.
The problem with this scene was that
the train had not come for any one of
us; it had come for all of us. Yet
when that train arrived one could see the swarm of individuals acting out the
belief that the train had somehow come for them as distinct units. And so it
has been with the religions of the world. In Christianity, Christ came to save
you or me as individuals; he may have come to save the world but human beings as individuals never seemed to be able
to remove themselves from the centre
of that thought, thereby continuing the geocentric view for my salvation—a
primitive Galilean view that should have died out with the emergence of the
scientific heliocentrism of Galileo—and forcing divinity to circle around “me”
instead of “me” circling around divinity. In Buddhism, Nirvana was often seen as personal enlightenment, a hoping for an
escape through the cessation of the “me” yet driven by the desires of the “me”
for power and knowledge in its own dissolution. In Judaism, the Jews, to the
exclusion of others, were the ‘Chosen People’, a people at the centre of a
world with God, wreaking vengeance on others and sometimes even on themselves,
revolving around them. In Islam, a follower of Muhammed had certain rights over
a non-Muslim, an idea that permeated the social structure of the dhimmi system that discriminated against
those who didn’t assume an accepted place in the caravan of life. With the
small self at the centre of these systems, it was only natural that a set of
beliefs concerning the cause, nature and purpose of the universe—or
religion—had to spring up, the belief system compensating for the inadequacy of
the “me” to perceive and experience reality as it actually is.
Using metaphor for what actually is, Theosophy
is a train and it doesn’t come for any one of us but all of us. It makes its
rounds regardless of whether you or I am on the platform. If no one is on the
platform, it will still come because there might be people on the next
platform. Obviously, if there are many people on a particular platform and
there is a great demand for it at a particular time, the conductor may increase
the frequency of its running or he may add a carriage or two. But to think that
the train is coming specifically for me or you is completely wrong.
When I do find a place on the train, it
is not such a special place and I won’t hold it for long. What is important is
how I balance getting on the train and how I behave with my fellow passengers
during the journey. And when I have found my place on the train I don’t get to
see what is going on three or four carriages ahead of me—I get to see what is
going on in my carriage and that is enough.
I can stay on the train as long as I
like though certain stops may distract my attention and I may disembark for a
while. Or I may stay on till the end of the line. Either way, when it is time
for me to depart, the conductor wishes me well and toots the horn before
closing the doors. If I cause a problem on the train, he has an alarm for that
too.
Each time I ride the train it takes me
where I want to go but not because I want to go there. It goes there because it
is scheduled to go there on its time,
not mine. In seeing this—seeing that the small self is not the centre of the
system but, rather, the train is the centre and its operations are the
key—there is no need to set up a system of beliefs concerning the cause, nature
and purpose of the universe because the “me” is no longer hindering the
perception of reality—which is the nature of how the train functions. We, as
human beings, begin to forget our own timetable and our false conceptions of a
special place and instead are content with catching the next express, or the
one after that, and gliding down the rails on its path which, in proper
perspective, becomes our own. – Don
Shepherd, Melbourne, Australia – reproduced with kind permission of the editors
of 21st
Century Path, and Kali Yuga Rag.
“Ekam sad,
vipra bahudha vadanti” – “Truth is one. The wise use many names for It”