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ARJUNA

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ALEISTER CROWLEY EQUINOX EQ I 4

other idea alone. this is the way to success, and this is the way great spiritual giants are produced. others are mere talking machines. to succeed, you must have tremendous perseverance, tremendous will "i will drink the ocean" says the persevering soul "at my will mountains will crumble up" have that sort of energy, that sort of will, work hard, and you will reach the goal.40 "o keshara" cries arjuna "enjoin in me this terrible action" this will to will. to turn the mind inwards, as it were, ad stop it wandering outwardly, and then to concentrate all its powers upon itself, are the methods adopted by the yogi in opening the closed eye which sleeps in the hear to every one of us, and to create this will to will. by doing so he ultimately comes face to face with something which is indestr

52 "every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight and the rough ways shall be made smooth. prepare ye the way of adonai- luke, iii, 5, 4. better than the sacrifice of any objects is the sacrifice of wisdom, o paratapa. all actions in their entirety, o p rtha, culminate in wisdom. as the burning fire reduces fuel to ashes, o arjuna, so doth the fire of wisdom reduce all actions to ashes. verily there is nothing so pure in this world as wisdom; he that is perfected in yoga finds it in the atman in due season.41 karma yoga. union through work. very closely allied to gana yoga is karma yoga, yoga through work, which may seem only a means towards the former. but this is not so, for not only must the aspirant commune with

is above all things necessary, and even in these early stages, the mind of the aspirant should be entirely free from the obsession of either ungratified or over-gratified appetites. neither lust nor chastity should solely occupy him; for as krishna says: verily yoga is not for him who eateth too much, nor who abstaineth to excess, nor who is too much addicted to sleep, nor even to wakefulness, o arjuna. yoga killeth out all pain for him who is regulated in eating and amusement, regulated in performing actions, regulated in sleeping and waking.64 this balancing of what is vulgarly known as virtue and vice,65 and which the yogi philosophy does not always appreciate, is illustrated still more forcibly in that illuminating work "konx om pax" in which mr. crowley writes: as above so beneath! s

ill is the beginning and end of pr n y ma. 98 117 for further powers see flagg's "transformation or yoga" pp. 169, 181. 118 such as: apana, samana, udana, vyana, haga, kurma, vrikodara, devadatta, dhanajaya, etc, etc. 119 raja-yoga "vivek nanda" p. 23. see eliphas levi's "the dogma and ritual of magic" pp. 121, 158, 192, and huxley's "essay on hume" p. 155. 120 raja-yoga "vivek nanda" pp. 36, 37. arjuna says "for the mind is verily restless, o krishna; it is impetuous, strong and difficult to bend, i deem it as hard to curb as the wind" to which krishna answers "without doubt, o mighty-armed, the mind is hard to curb and restless, but it may be curbed by constant practice and by indifference."121 the kundalini whilst it is yet coiled up in the m l^adhara is said to be in the mah k sa, or i

141 106 compare this with the following: that which is the night of all beings, for the disciplined man is the time of waking; when other beings are waking, then is it night for the muni who seeth. he attaineth peace, into whom all desires flow as rivers flow into the ocean, which is filled with water but remaineth unmoved- not he who desireth desires. he who, through the likeness of the atman, o arjuna, seeth identity in everything, whether pleasant or painful, he is considered a perfect yogi.142 now that we have finished our long account of the ved nta philosophy and the theories of yoga which directly evolved therefrom, we will leave theory alone and pass on to practical fact, and see how frater p. turned the above knowledge to account, proving what at present he could only believe. the

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

those units of consciousness whom he can energise, and use, and through whom he can work out the plans of his superiors. such is the goal, but the intermediate stages are fraught with difficulty for all who stand on the verge of self-discovery, and of becoming the path itself. some practical advice might be of value here: study with care the first three books of the bhagavad gita. the problem of arjuna is the problem of all disciples, and the solution is eternally the same. stand ready and watch the heart. in the transferring of the fire from the solar plexus to the heart centre comes much pain. it is not easy to love as do the great ones, with a pure love which requires nothing back; with an impersonal love that rejoices where there is response, but looks not for it, and loves steadily

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

g principles of allied constellations and systems watch the progress of the evolution of the son with keenest attention. just as the planet called the earth is regarded as the turning point or the battle-ground between spirit and matter, and is therefore, from that very consideration, of great importance, so our solar system holds an analogous place in the cosmic scheme. the cosmic man, the solar arjuna, is wrestling for his individualised perfected self-consciousness, and for freedom and liberation from the form, and from the not-self. so man on this planet battles for similar ideals on his tiny scale; so battle in heaven michael and his angels, or the divine heavenly men, whose problem is the same on the higher scale- 139- a treatise on cosmic fire copyright 1998 lucis trust duality, and

ALICE A BAILEY05 THE LIGHT OF THE SOUL

e in the hands of every student, the bhagavad gita, the new testament, and the yoga sutras, for in these three is contained a complete picture of the soul and its unfoldment. in the gita we have given us (in its eighteen chapters) a description of the soul, of krishna, the second aspect, in his true nature as god in manifestation, culminating in that marvellous chapter where he reveals himself to arjuna, the aspirant [page xiii] as the soul of all things, and the point of glory behind the veil of every form. in the new testament there is depicted for us the life of a son of god in full manifestation, wherein, freed from every veil, the soul in its true nature walks the earth. it becomes apparent to us, as we study the life of christ, what it means to develop the powers of the soul, to atta

derstanding of the things which prevent true knowledge. 3. intellectual comprehension as to the nature of those obstacles, 4. determination to eliminate them, 5. a sudden flash or vision of the soul reality, 6. fresh aspiration and a strong determination to make that fleeting vision a permanent reality in the lower plane experience, 7. the battle of kurukshetra, with krishna, the soul, heartening arjuna, the aspirant, on to steady and continuous effort. the same thought is to be found in the old testament, in the case of joshua before the walls of jericho. it might be well here to conclude this comment with sutras 31, 32, 33 and 34, of book iv: 31. when, through the removal of the hindrances and the purification of all the sheaths, the totality of knowledge becomes available, naught furthe

ical plane and from the mental world, and according to the nature of the man and to the point in evolution which he has reached, so will be the response to the higher or the lower call. the astral body is either attentive to the egoic impression or swayed by the million voices of earth. it apparently has no voice of its own, no character of its own. this has been pictured for us in the gita where arjuna stands midway between the two opposing forces of good and evil and searches for the right attitude to both. the astral plane is the battleground of the soul, the place of victory or the place of defeat; it is the kurukshetra, upon which the great choice is made. in these sutras concerning posture, the same idea lies latent. the physical plane and the mental plane are emphasized and it is br

girt about with truth, and having on the breastplate of righteousness; and your feet shed with the preparation of the gospel of peace; above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. and take the helmet of salvation, and the word of the spirit, which is the word of god (eph. vi. 14. 15. 16. 17) the equally clear command of krishna to arjuna sounds out also "having regard to thy duty, deign not to shrink back. for nothing is better for a warrior than a righteous battle. and such a battle has come to thee of its own accord, a very door of heaven will be opened; happy the warriors. who find such a fight as this. therefore, arise, determined to do battle. making equal good and ill fortune, gain and loss, victory and defeat, gird t

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

theric, astral and mental. the would-be disciple, through this process, becomes aware of his lower nature and begins to realize the extent of his imprisonment and (as patanjali puts it "the modifications of the versatile psychic nature" the hindrances to achievement and the obstacles to progress are revealed to him and his problem becomes specific. frequently then he reaches the position in which arjuna found himself, confronted by enemies who are those of his own household, confused as to his duty and discouraged as he seeks to balance himself between the pairs of opposites. his prayer then should be the famous prayer of india, uttered by the heart, comprehended by the head, and supplemented by an ardent life of service to humanity "unveil to us the face of the true spiritual sun, hidden

humanity. this was preceded by a period of fearful stress and strain, dimly sensed by the pioneers into the human kingdom from the ranks of the animal-men. should this crisis be successfully passed, the second initiation of humanity will be the result the passing through the baptism and the entering of the stream. so the world war and its resulting effects constitute the kurukshetra of the world arjuna, and the outcome is still in the balance. let this not be forgotten. there is however no cause for pessimism. the outcome of good is inevitable. it is however a question of a slow or a rapid realization and liberation from the great world illusion, and to this end every aspirant is begged to work strenuously and to lend- 131- a treatise on white magic copyright 1998 lucis trust his aid. eve

group and at rare and indicated moments upon the master under whom they work. thus the work and labour expands; thus the responsibility and struggle steadily increases; yet at the same time there is also a steadily growing reception of potencies which can be contacted and utilized and which when correctly contacted insure victory at the end. the phrase "the one who meditates" relates to the soul. arjuna, the aspiring disciple, resigns the struggle and hands the weapons and the reins of government to krishna, the soul, and is rewarded at last by understanding and by a vision of the divine form which veils the son of god who is himself. when this battle has been fought and won the disciple steps into the ranks of the white magicians of our planet and can wield forces, cooperate with the plan

the student on the path of accepted discipleship has to demonstrate this control and begin to discipline the mind nature and so function consciously in the mental body. the work of the initiate and the adept grows out of these achievements and they need not be dealt with here. the battle is spread over quite a series of lives, but in some one life it becomes critical; the final stand is made and arjuna triumphs in the fight, but only by letting krishna assume the reins of control, by learning mind control and by the revelation of the form of god. by distinguishing between the soul and the form, and by a vision of the perfection of the glory which can radiate- 138- a treatise on white magic copyright 1998 lucis trust from the forms "indwelt by god, he learns to choose the way of light and

ng will he have his moments of despair, of darkness, of doubt, of dire distress, and of depression. they are due to delusion, to the glamour of the astral plane, which distorts, reverses and deceives. there is no need to dwell on this. if there is one factor aspirants recognise it is the- 177- a treatise on white magic copyright 1998 lucis trust need of freeing themselves from the great illusion. arjuna knew this, yet succumbed to despair. yet in his hour of need, krishna failed him not, but laid down in the gita the simple rules whereby depression and doubt can be overcome. they may be briefly summarised as follows: a. know thyself to be the undying one. b. control thy mind, for through that mind the undying one can be known. c. learn that the form is but the veil which hides the splendou

to essential union with the one life. it should be remembered that just as the battle ground (the kurukshetra) for the aspirant or probationer is the astral plane, so the battle ground for the disciple is the mental plane. there is his kurukshetra. the aspirant has to learn to control his emotional psychic nature through right control of the mind, and this krishna seeks to emphasise as he trains arjuna to take the next step towards right vision. the disciple has to carry forward this mental attention, and, through right use of the mind, achieve a higher realisation, and bring into active use a still higher factor, that of the intuition. in himself, the aspirant repeats the racial unfoldment, and re-enacts the racial drama; and to comprehend this certain facts about that drama and the work

d mankind into the great illusion. yet it is this very illusion which renders up to man eventually the secret password into the kingdom of god and brings about his release. it is this maya itself which serves to guide him into truth and knowledge; it is on the plane of the astral that the heresy of separateness has to be overcome, and it is on the field of kurukshetra that the individual aspiring arjuna, and the cosmic arjuna learn the lesson that the knower and the known are one. the secret science of the master of the wisdom is the secret of how to dissipate the fogs and mist and darkness and gloom which are produced by the union of the fires in the early stages. the secret of the master is the discovery that there is no astral plane; he finds that the astral plane is a figment of the im

ALICE A BAILEY09 A TREATISE ON THE SEVEN RAYS VOLUME I ESOTERIC PSYCHOLOGY I

er to synthesise (which is the emerging characteristic of the disciples and initiates under training, can and does lead them into a measured sequence of expansions of consciousness which eventually land them at last on the summit of the mount of transfiguration. from that eminence the disciple can gain the vision which will enable him to see the whole scheme in a moment of time, and to share with arjuna the experience of the gita wherein he "saw all forms gathered together in the body of that god of gods" he can descend from that mountain with his personality transfigured and radiant. why? because he now knows that spirit is a fact and the basis of immortality; he knows, past all controversy, that there is a plan, and that the love of god is the basic law of all manifestation and the origi

. when the personality ray becomes pronounced and dominant, and the three body rays are subordinated to it, then the great fight takes place between the egoic ray or soul and the personality ray. the differentiation becomes clearly marked, and the sense of duality becomes more definitely established. the experiences detailed in the bhagavad gita become the experiences of the path of discipleship; arjuna stands "at the midway point" on the field of kurukshetra, between the two opposing forces, and, owing to the smoke of the battle, finds himself unable to see clearly. 7. eventually, the soul ray or influence becomes the dominating factor, and the rays of the lower bodies become the sub-rays of this controlling ray. this last sentence is of basic importance, for it indicates the true relatio

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ncient india proclaimed this truth in the majestic words "whenever there is a withering of the law. and an uprising of lawlessness on all sides, then i manifest myself "for the salvation of the righteous and the destruction of such as do evil; for the firm establishing of the law i come to birth in age after age "he who thus perceives my birth and work as divine, as in truth it is. he goes to me, arjuna."34 again and again such teachers have come forth, manifested as much of the divine nature as the racial development warranted, spoken those words which determined the culture and the civilisation of the peoples, and then passed on their way, leaving the seed sown, to germinate and bear fruit. in the fullness of time christ came and, if evolution means anything at all and if the race as a w

y doubt. the first traces of that glamour which descended upon him like a great darkness in the crucifixion assailed him now. was he the son of god? had he a mission, after all? was his attitude one of self-delusion? was it all worth while? he was attacked where he was the strongest, and in this lies the potency of this temptation. in an ancient scripture of india, the bhagavad gita, the disciple arjuna stands faced with the- 78- from bethlehem to calvary copyright 1998 lucis trust same issue. he is involved in a great battle between two branches of the same family really between the higher and the lower self and he, too, questions what he shall do. shall he go ahead with the battle and the test, and so triumph as the soul? shall he assert his divinity and defeat the lower and the non-divi

ttle between two branches of the same family really between the higher and the lower self and he, too, questions what he shall do. shall he go ahead with the battle and the test, and so triumph as the soul? shall he assert his divinity and defeat the lower and the non-divine? in a commentary on the bhagavad gita these words occur "there is a spiritual significance to all this and the situation of arjuna is well chosen to bring out great spiritual truths. he stands for the personal self beginning to grow conscious of the higher self; touched and enkindled with the spiritual light of that higher self, yet full of dismay and terror from the realisation of what obedience to the higher self must mean. the contests of the brothers is now concentrated within a single nature, the life of a single

realisation of what obedience to the higher self must mean. the contests of the brothers is now concentrated within a single nature, the life of a single man. a war must be waged within himself, a war long and arduous for the life of the soul. nothing but high courage, joined with faith and aspiration, makes the contest possible, and even then there will be shrinking and dismay."43 a greater than arjuna (who stands as the symbol of the disciple on his way towards perfection) faced a similar issue with courage, faith and aspiration, but the question was the same: is the life of the soul a reality? am i divine? christ faced this issue without dismay, and triumphed by the use of an affirmation of such power (because it stated a truth) that the devil temporarily could not reach him. he practic

ad shown us the way. he had to transmit the great energy of the- 83- from bethlehem to calvary copyright 1998 lucis trust love of god. perfected, serving and with a full knowledge of his mission, christ now enters into the period of active work which must precede the next initiation, that of the transfiguration. chapter four the third initiation: the transfiguration on a high mountain key thought arjuna said "the word which thou hast spoken through love of me, the supreme mystery named the oversoul through it my delusion is gone "for the birth and the passing of beings have been heard by me at length from thee, whose eyes are lotus petals; i have heard also of the great spirit, which passes not away "so i would see that self as it has been spoken by thee, mighty lord; that divine form of t

n also true as an ultimate statement concerning the transfiguration of the whole world "nor is there any end of my divine form, o consumer of the foe; this i have told thee for thy instruction, as an enumeration of my manifold forms. whatever being is glorious, gracious or powerful, thou shalt recognize that, as sprung from a fragment of my fire. but what need hast thou of this manifold wisdom, o arjuna? with one part of my being i stand establishing this whole world."5 under the impact of the evolutionary urge god moves towards fuller recognition "purification" is the word generally used to cover the process whereby the medium of divine expression is prepared for use. the galilee experience, and the daily effort to live and meet the eventualities of human existence (which appear to grow m

cance the whole duty and purpose of the physical outer man is summed up. shadrach's name has a definitely emotional sentient connotation, for it means "rejoicing in the way" and wherever we find reference to the basic dualities of pleasure and pain we are considering the emotional-feeling nature. meschach means "agile" quick moving, which is in itself a very good description of the mental nature. arjuna, in the bhagavad gita,13 points this out in his words to krishna "this union through oneness which is taught by thee. i perceive not its firm foundation, owing to the wavering of the mind; for the mind wavers, krishna, turbulent, impetuous, forceful; and i think it is as hard to hold as the wind- 96- from bethlehem to calvary copyright 1998 lucis trust thus in the three friends, and in the

se of his divinity. the knowledge of god immanent, yet based on a belief in god transcendent, is our endeavour. this was the experience of the apostles upon the mountain-top. we are told that "when they had lifted up their eyes, they saw no man, save jesus only."25 the familiar appeared to them again. it is of real interest to compare a somewhat similar story related in the bhagavad gita, wherein arjuna has had revealed to him the glorious form of the lord. at the close of the revelation god, in the person of krishna, says to him, with tenderness and understanding "let not fear nor confusion overcome thee, beholding my form so terrible! behold my former shape once more, thy fear gone, thy heart at rest" and then he goes on to tell him "this form of mine which thou hast seen is hard indeed

ee, beholding my form so terrible! behold my former shape once more, thy fear gone, thy heart at rest" and then he goes on to tell him "this form of mine which thou hast seen is hard indeed to see! even the gods ever desire a sight of this form! nor can i be seen thus through vedas, penances, gifts, sacrifices, in the form which thou hast seen. but i can be known thus through single-hearted love, arjuna, and seen as i truly am, and entered, o consumer of the foe!"26 the word of recognition had gone forth, and the command to hear the christ had been given. jesus having returned "to his proper form" the descent from the mountain had to follow. then occurred what might be regarded as a great, sad, spiritual reaction, inevitable and terrible, expressed by christ in the following words "the son

he quality of god which christ so perfectly portrayed and which carried him in triumph from the mount of transfiguration down into the valley of duty and of service, and which enabled him to go forward with staunch determination to the cross experience, through the triumphal way of acclamation and the sorrowful ways of desertion and of loneliness. the impulse is strong to close with some words of arjuna, spoken to krishna, long before the christian era, after the revelation of the unveiled beauty to which he had been admitted. their relevance is unquestionable. one can almost imagine st. peter or st. john saying them to christ- 106- from bethlehem to calvary copyright 1998 lucis trust when they opened their eyes and "saw jesus only" perhaps they may apply to us also as we consider christ a

ALICE A BAILEY11 A TREATISE ON THE SEVEN RAYS VOLUME II ESOTERIC PSYCHOLOGY II

is occultly called, begins to become more active; in the brain of the man who is a developed personality, an increased awareness of vibration is set up. there are many degrees and stages in this experience, and they cover many lives. the personality ray and the egoic ray at first seem to clash, and then later a steady warfare is set up with the disciple as the onlooker and dramatic participator. arjuna emerges into the arena of the battlefield. midway between the two forces he stands, a conscious tiny point of sentient awareness and of light. around him and in him and through him the energies of the two rays pour and conflict. gradually, as the battle continues to rage, he becomes a more active factor, and drops the attitude of the detached and uninterested onlooker. when he is definitely

ity which is a reflection in his individual personality life of the approach of acquiescence. this takes place upon the battlefield of the astral plane. there the disciple acquiesces consciously in the inevitable process of transmutation which takes place before the personality can be a fit instrument for the soul. he stands between the pairs of opposites, learning the secret of duality, and like arjuna (fixed at the midway point) he seeks the way out, eventually acquiescing in the task ahead. this is the stage of submission to which every disciple subjects himself. it is through acquiescence that the astral aspect of the personality is brought into line with the divine purpose of the indwelling soul. this is not, a negative, weak submission, or a sad, sweet acceptance, so-called, of the w

jects himself. it is through acquiescence that the astral aspect of the personality is brought into line with the divine purpose of the indwelling soul. this is not, a negative, weak submission, or a sad, sweet acceptance, so-called, of the will of god, but it is a positive, dynamic assumption of a certain position or attitude upon the battlefield of life. this attitude recognises rightly, as did arjuna, the demands of both armies (the army of the lord and the army of the personality) and whilst acquiescing in the facts of the case, the disciple stands up and fights as best he may for the privilege of right understanding and right activity. just as the soul in far off days acquiesced, and gave the touch of acquiescence in the obligation assumed when the approach of appropriation took place

major force in any group unity, such as a parent or a ruler, or a master in relation to his group. 4. the power to create. in the lower types, this is connected with the impulse, or the instinct, to reproduce, leading consequently to the sex relation; or it may lead to construction of thought-forms or creative forms of some kind, even if it is only the hut of a savage. in the advanced man 1. the arjuna spirit. this is the urge towards victory, the holding of a position between the pairs of opposites, and the eventual sensing of the middle way. 2. the urge to synthesis (again a first ray impulse) blended with a second ray tendency to love and to include- 177- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust 3. the attractive quality of the soul as

t is, before the soul has taken over conscious control and is functioning at all dominantly. this is the chart of the man who dreams. 3. the chart of a man's expression at that peculiar moment of determining crisis when the soul and personality are at war, when the battle for reorientation is at its highest and the aspirant knows it. he knows that upon the issue of that battle much depends. he is arjuna upon the field of kurukshetra. this is the chart of the man awakening. 4. the chart of a man's expression during the life wherein the orientation has been altered, the emphasis of the life forces changed, and the man becomes an accepted disciple. these four charts, depicted or drawn in colour according to ray, form the dossier of a disciple, for the master only deals with general tendencies

ns and opportunities. the result of this test was the passing on to the path of probation of a very large number of human beings, owing to the purging and the purification to which they had been subjected. this purificatory process in some measure prepared them for the prolonged conflict upon the astral plane which lies ahead of all aspirants, prior to achieving the goal of initiation. it is the "arjuna" experience which lies- 189- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust definitely ahead of many today. this is an interesting point upon which to think and reflect; it holds much of mystery and of difficulty in the sequence of human unfoldment. the individual aspirant is prone to think only in terms of himself, and of his individual tests and

this second stage upon the path of return, the shift of the consciousness is away from the physical body altogether, into the etheric or vital- 202- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust body, and from thence into the astral body. there duality is sensed and the battle of the pairs of opposites takes place. the disciple makes his appearance as arjuna. only after the battle and only when arjuna has made his fateful decisions, is it possible for him to make his approach upon the mental plane to the soul. this he does by 1. realising himself as a soul and not as the form. this involves a process of what is called "divine reflection, which works out in two ways. the soul now begins definitely to reject the form, and the man, through whom th

he power to imagine or to use imaginative thought power (in conjunction with the faculty to visualise, to wish, to dream into being) is definitely and scientifically developed. 3. this creative tension or one-pointed focus of imaginative dreaming swings the astral body into complete subordination to the soul. this fact is hinted at in the bhagavad gita where, upon the battle field of kurukshetra, arjuna suddenly sees the form of god wherein all forms constitute the one form. the battle is then over. the soul is in complete control; no sense of separativeness is again possible. 4. the channel through which this synthesising and creative energy pours down is as follows: a. from the monad to the love petals of the egoic lotus. b. from these love petals to the astral vehicle, energising all as

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

hat of relationships, both within yourself and in your chosen field of service. this is naturally true of all, but your particular battlefield in this connection lies in the reconciling of the forces warring within your own nature and in your- 133- discipleship in the new age- volume i copyright 1998 lucis trust particular environment. it is not the kurukshetra of the "pairs of opposites" wherein arjuna sits in the middle and seeks to balance the warring forces. it is the battlefield of higher relations those between the soul and the personality, and between what you are in this life and the environment in which you find your chosen field of service. your personal release lies in the production of harmony through conflict, and your best technique is to produce this harmonising influence wi

soul and i now call you. live above the world of feeling and, because you have felt so much and suffered so much, work now in the world of mind. live on the mental plane, in the realm of the soul and of the mind. in closing, i would add for your help the following information: 1. the energy of your soul (second ray energy) has been expressing itself through the astral body. you have been, and are arjuna. 2. personality force has been turned to and works through the physical body. january 1939 brother of mine: if you will study your last instructions in the light of the happenings and changes there hinted at and foreseen you will see how correct were my comments that you had in reality come through your life's major battle and that your personal conflict and your individual and culminating

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

, but also that the energy of humanity itself (which is a combination of the fourth and fifth rays) is swept into the conflict. to this must also be added the energy of the animal kingdom (again a combination of the energies of the third, fifth and sixth rays) for this governs the animal or physical form of every human being. you have, therefore, a meeting of many conflicting forces and the world arjuna is faced with a stupendous battle one that is recurrent and cyclic but which will, in this particular era, prove a decisive and determining factor in the age old conflict between material domination and spiritual control. the forces playing upon the planet at this time are of supreme importance. if you will bear in mind that the sixth ray works through and controls the solar plexus (being c

iritually minded people, and all this in a most pronounced and peculiar manner. behind the closed borders of that mysterious and magnificent country, a great and spiritual conflict is proceeding and the rare mystical spirit and the truly religious orientation of the people is the eternal guarantee that a true and living religion and culture will finally emerge. out of russia a symbol of the world arjuna in a very special sense will emerge that new and magical religion about which i have so often told you. it will be the product of the great and imminent approach which will take place between humanity and the hierarchy. from these two centres of spiritual force, in which the light which ever shineth in and from the east will irradiate the west, the whole world will be flooded with the radia

hich embody these two differing ideals and objectives, are carried down on to the astral plane, and thus into the world of desire. the lines of demarcation remain ever entirely clear as far as the workers in these two groups are concerned, but are not so clear where ordinary human beings and the world disciples and initiates are concerned. there is much chaos on the plane of desire, and the world arjuna is today sitting in bewilderment between the two opposing forces or camps, recognising his relationship both to form and to soul and at the same time wondering where his duty lies. his point in evolution determines his problem. thus the two groups are working in opposition upon the plane of desire. 3. the materialising of the plans of these two groups of illumined minds proceeds steadily un

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

our limitations and our opportunities. the result of this test was the passing on to the path of probation of a very large number of human beings, owing to the purging and purification to which they had been subjected. this purificatory process in some measure prepared them for the prolonged conflict upon the astral plane which lies ahead of all aspirants prior to achieving initiation. it is the "arjuna experience" this is an interesting point upon which to ponder and explains much of mystery and of difficulty in the sequence of human unfoldment. the individual aspirant is apt to think only in terms of himself and of his individual tests and trials. he must learn to think of the mass occurrences and their preparatory effect where humanity is concerned. the world war was a climaxing point i

f truth, and a picture of the immediate way to go serves temporarily to glamour the man with a sense of achievement, of surety, of power and of destiny. he goes ahead blindly, furiously and ruthlessly until suddenly he is brought sharply up against changing conditions and recognises another and far more difficult situation. the pairs of opposites upon the astral plane confront him, and he becomes arjuna upon the field of battle. all his sense of at-one-ment, of direction, of sure and oft-times smug satisfaction disappears and he is lost in the fogs and glamours of the astral plane. this is the plight of many well-meaning disciples at this time and upon it i must for a moment dwell because this group, when it can work as a group, has for its intended task the dissolution of some of the worl

lamour by dwelling in the light and holding the mind steady in that light, and by learning to throw this light into the fogs of glamour on the astral plane. do not attempt to solve it, as some aspirants so frequently do, by saying "now i understand" whereas all that they do (and many of you do the same) is to react to a self-evident occult platitude. third: this stage of glamour is oft called the arjuna experience. today the world arjuna is facing the pairs of opposites, just as does the individual disciple, ready when these pairs have- 59- glamour: a world problem copyright 1998 lucis trust been resolved into a unity to tread the path of discipleship. it might be pointed out that: 1. the masses in all lands are wrestling with the first pair of opposites, that upon the physical plane. when

s taken place, these masses will step on to the path of purification. this is rapidly taking place. it might be added that this is a long and slow process because the consciousness is in this stage not the intelligent awareness of the thinking man but the blind consciousness of the physical man, plus the forces of nature themselves. 2. the average educated citizen in all lands is facing today the arjuna experience and the pairs of opposites upon the astral plane. hence the intense feeling abroad in the world; hence also the search for illumination, through education, through religion, and through the many agencies of mental instruction, with the consequent growth of knowledge, wisdom and right relationships. these people fall normally into two classes: a. those who are aware of the necessi

h religion, and through the many agencies of mental instruction, with the consequent growth of knowledge, wisdom and right relationships. these people fall normally into two classes: a. those who are aware of the necessity for decision and discrimination in thinking and in choice, but who are not yet truly aware of the implications or of the indications. they are called the "bewilderment phase of arjuna's plight" and to racial, national and individual glamour, they have added a spiritual glamour which intensifies the fog. b. those who have emerged out of this condition and are becoming aware of their problem. they see the pairs of opposites and are entering upon the "recognition stage of arjuna's release" they see the form of god and the indwelling reality within that form and are arriving

d an environment of illusion that brings this third category of glamour into full play. these glamours are dependent upon the expression of the different forces which constitute a man's lower nature, of which he is becoming increasingly aware, and which pass through the stages of emergence into recognition, potency in expression, and violence in conflict until the struggling soul sits down as did arjuna in the midst between the two opposing forces (personality force and soul energy) and asks himself: 1. which is right, this or that? 2. how can i distinguish where my duty or my responsibility lies? 3. how can i find my way out of this bewildering situation- 68- glamour: a world problem copyright 1998 lucis trust 4. how can i bring in the control of the warrior so that the two groups of forc

e lines of demarcation as existing between the recognised areas of influence between the dweller and the angel are clearer than ever before in the history of the race. man knows the difference between right and wrong and must now choose the way that he shall go. in the atlantean racial crisis (which was also a complete human crisis, the history of which is perpetuated for us in the bhagavad gita, arjuna symbol of the then disciple and the world disciple was frankly bewildered. this is not so true now. the disciples of the world and the world disciple do see the issues today relatively quite clearly. will expediency win or will the dweller be sacrificed with love and understanding to the angel? this is the major problem. i will ask you, my brother, to do two things: study the above ideas in

ALICE A BAILEY18 A TREATISE ON THE SEVEN RAYS VOLUME III ESOTERIC ASTROLOGY

to vitalise the blood stream; it vitalises, purifies and stimulates all aspects and organisms in the body, via the blood stream. it will be obvious to you, therefore, how the tests in scorpio and the activity of mars are potent to arouse the entire lower nature and bring about its final rebellion and the last stand, so to speak, of the personality against the soul. it is mars who brings the world arjuna into the active fight. the whole man is then engaged and the "quarrel of the sexes" is resolved in its highest aspect through the battle between the highly developed personality or form nature and the soul which seeks to be the ultimate controlling factor. the colour assigned to mars is, as you know, red and this is a correspondence to the colour of the blood stream and hence also the assoc

legal step will be primarily advocated by russia and endorsed by the united states of america. before 2035 a.d. such legislation will be universal in its sphere of influence and control. all this will come about because libra rules the present interlude and might be regarded as "the master of no-man's land" as one of the masters of the wisdom called it lately. a study of the bhagavad gita and of arjuna's problem when he sat down in despair between the two opposing armies will be found most illuminating in connection with libra. the great battle which is related in that ancient scripture of india really took place in the first instance in mid-atlantean days and in the sign libra. the major conflict of this present, aryan period is being waged upon a higher turn of the spiral and is under t

pio, the christ-life and manifestation is integrated with that of the fourth creative hierarchy; herein lies a great mystery which is concerned with the dual manifestation of the christ principle both in form and upon its own plane through spiritual manifestation; it is here also that the true significance of the words found in the bhagavad gita appears when krishna (the christ principle) says to arjuna (the world disciple, or developed form aspect "having pervaded the entire universe with a fragment of myself, i remain" there is here an esoteric reference to the essential identity of son with the father, the "undying one" and with the eternal mother; that is, with spirit and matter. this is the fundamental mystery of virgo and will be revealed when the energies pouring into virgo from gem

ALICE A BAILEY20 A TREATISE ON THE SEVEN RAYS VOLUME IV ESOTERIC HEALING

oom, and no incense of any other kind permitted, for sandalwood is the incense of the first or destroyer ray, and the soul is in process of destroying its habitation- 271- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust a treatise on white magic, page 505. if there is one factor aspirants recognise, it is the need of freeing themselves from the great illusion. arjuna knew this, yet succumbed to despair. yet in his hour of need, krishna failed him not, but laid down in the gita the simple rules whereby depression and doubt can be overcome. they may be briefly summarised as follows: a. know thyself to be the undoing one. b. control thy mind, for through that mind the undying one can be known. c. learn that the form is but the veil which hides the splendou

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

past weaknesses and failures in the urgency of that which i ask all to do for the world. there has been much lack of joy in the service rendered to the world lately. when i speak thus, i refer not to happiness, which is a personality reaction, but to that joyous confidence in the law and in the hierarchy which lies behind the biblical words "the joy of the lord is our strength "rise up and fight, arjuna" preserving the flame of love intact, permitting no breath of hate to disturb the serenity of love or upset that inner poise which will enable you to sound forth the clarion note of world understanding, that will rally all men and women of goodwill to the aid of the hierarchy. this will bring to an end all hatred, separativeness and aggression, which are the three major sins of humanity. al

BLAVATSKY H P ANTHROPOGENESIS

the shining aureole on the statue of moses in rome (michael angelo, are vertical instead of being bent down to the ears, but the emblem is the same; hence the brazen serpent* but see harris's "magic papyrus" no. v; and the ram-headed ammon manufacturing men on a potter's wheel* brasseur de bourbourg "mexique" pp. 135 and 574[[vol. 2, page] 214 the secret doctrine. it was already an old one. that arjuna, krishna's companion and chela, is said to have descended into patala, the "antipodes" and therein married ulupi* a naga (or nagini rather, the daughter of the king of the nagas, kauravya* and now it may be hoped the full meaning of the serpent emblem is proven. it is neither that of evil, nor, least of all, that of the devil; but is, indeed, the[[semes eilam abrasax("the eternal sun-abrasa

f. then the brahmana goes on to enumerate that which is meant by the word "sevenfold" and says "the nose (or smell, the tongue (taste, the eye, and the skin, and the ear as the fifth, the mind, and the understanding, these are the seven tongues of the blaze of vaisvanara. those are the seven (kinds of) fuel for me. these are the seven great officiating priests" these seven priests are accepted by arjuna misra in the sense of meaning "the soul distinguished as so many (souls, or principles) with reference to these several powers; and, finally, the translator seems to accept the explanation, and reluctantly admits that "they may mean" this; though he himself takes the sense to mean "the powers of hearing, etc (the physical senses, in short) which are presided over by the several deities (vid

again, their sacerdotal hierarchy is composed of six "priests of the house" seemingly synthesized in the seventh, who is a woman, the "priestess mother" compare this with the "seven great officiating priests" spoken of in anugita, the name given to the "seven senses" exoterically, and to the seven human principles, esoterically. whence this identity of symbolism? shall we still doubt the fact of arjuna going over to patala (the antipodes, america) and there marrying ulupi, the daughter of the naga (or rather nargal) king? but to the zuni priests. these receive an annual tribute, to this day, of corn of seven colours. undistinguished from other indians during the whole year, on a certain day, they come out (the six priests and one priestess) arrayed in their[[vol. 2, page] 629 the seven pr

ed, seven fruits and seven guests; seven hermitages, seven (forms of) concentration, and seven (forms of) initiation. this is the description of the forest. that forest is filled with trees producing splendid flowers and fruits of five colours[[footnote(s "the sacred books of the east" vol. viii. anugita, p. 284, et seq* i propose to follow here the text and the editor's commentaries, who accepts arjuna misra and nilakantha's dead-letter explanations. our orientalists never trouble to think that if a native commentator is a non-initiate, he could not explain correctly, and if an initiate, would not[[vol. 2, page] 638 the secret doctrine "the senses" says the commentator "are called trees, as being producers of the fruits. pleasures and pains; the guests are the powers of each sense personi

is filled with trees producing flowers and fruits of one colour and fragrant. that forest is filled (instead of seven) with two large trees producing numerous flowers and fruits of undistinguished colours (mind and understanding- the two higher senses, or theosophically 'manas-buddhi. here is one fire (self) here connected with the brahman* and having a good mind (or true knowledge, according to arjuna misra. and there is fuel here, namely, the five senses (or human passions. the seven (forms of) emancipation from them are the seven (forms of) initiation. the qualities are the fruits. there, the great sages receive hospitality. and when they have been worshipped and have disappeared, another forest shines forth, in which intelligence is the tree, and emancipation the fruit, and which poss

f the aswattha tree, the symbol of life and of its illusive joys and pleasures. and therefore, those who attain to that state of emancipation have, in the words of the above-cited sage "no fear afterwards" in this state "the end cannot be perceived because it extends on all sides "there always dwell seven females there" he goes on to say, carrying out the imagery. these females, who, according to arjuna misra, are the mahat, ahamkara and five tanmatras, have always their faces turned downwards, as they are obstacles in the way of spiritual ascension. in that same (brahman, the 'self) the seven perfect sages, together with their chiefs, abide and again emerge from the same. glory, brilliance and greatness, enlightenment, victory, perfection and power- these seven rays follow after this same

elfishness, so manas is of a dual nature. it is respectively under the sun and moon, for as sankaracharya says "the moon is the mind, and the sun the understanding" the sun and moon are the deities of our planetary macrocosmos, and therefore sankara adds that "the mind and the understanding are the respective deities of the (human) organs (vide brihadaranyaka, pp. 521, et seq) this is perhaps why arjuna misra says that the moon and the fire (the self, the sun) constitute the universe "the body in the soul" as arjuna misra is credited with saying, or rather the "soul in the spirit" and on a still higher plane of development "the self or atman in the universal self[[vol. 2, page] 640 the secret doctrine. such indeed, is this holy forest. and understanding it, they (the sages) act accordingly

BLAVATSKY H P COSMOGENESIS

d. the brahmana tells her that the apana (inspirational breath) becoming lord, changes that intelligence, which does not understand speech or words, into the state of apana, and thus opens the mind. thereupon he tells her a story, a dialogue between speech and mind "both went to the self of being (i.e, to the individual higher self, as nilakantha thinks, to prajapati, according to the commentator arjuna misra, and asked him to destroy their doubts and decide which of them preceded and was superior to the[[footnote(s* anugita forms part of the asvamedha parvan of the "mahabharata" the translator of the bhagavatgita, edited by max muller, regards it as a continuation of the bhagavatgita. its original is one of the oldest upanishads[[vol. 1, page] 95 speech and mind. other. to this the lord s

. it is always noisy or noiseless. of these two, the noiseless is the superior to the noisy (speech. the (speech) which is produced in the body by means of the prana, and which then goes (is transformed) into apana, and then becoming assimilated with the udana (physical organs of speech. then finally dwells in the samana('at the navel in the form of sound, as the material cause of all words' says arjuna misra. so speech formerly spoke. hence the mind is distinguished by reason of its being immovable, and the goddess (speech) by reason of her being movable" this allegory is at the root of the occult law, which prescribes silence upon the knowledge of certain secret and invisible things perceptible only to the spiritual mind (the 6th sense, and which cannot be expressed by "noisy" or uttered

e mind is distinguished by reason of its being immovable, and the goddess (speech) by reason of her being movable" this allegory is at the root of the occult law, which prescribes silence upon the knowledge of certain secret and invisible things perceptible only to the spiritual mind (the 6th sense, and which cannot be expressed by "noisy" or uttered speech. this chapter of anugita explains, says arjuna misra, pranayama, or regulation of the breath in yoga practices. this mode, however, without the previous acquisition of, or at least full understanding of the two higher senses, of which there are seven, as will be shown, pertains rather to the lower yoga. the hatha so called was and still is discountenanced by the arhats. it is injurious to the health and alone can never develop into raj

rentiated matter, and then downward till they touched the terrestrial plane. thus, the asvattha, tree of life and being, whose destruction alone leads to immortality, is said in the bhagavatgita to grow with its roots above and its branches below (ch. xv. the roots represent the supreme being, or first cause, the logos; but one has to go beyond those roots to unite oneself with krishna, who, says arjuna (xi, is "greater than brahman, and first cause. the indestructible, that which is, that which is not, and what is beyond them" its boughs are hiranyagharba (brahma or brahman in his highest manifestations, say sridhara and madhusudana, the highest dhyan chohans or devas. the vedas are its leaves. he only who goes beyond the roots shall never return, i.e, shall reincarnate no more during thi

DAVID ICKE CHILDREN OF THE MATRIX

e us from religion 213 mythical "andrew" is said to have been crucified at patras in greece, where "andrew" was a local god.30 james, the so-called "brother of jesus, is a rehash of amset, the brother of the egyptian sun god, osiris. amset was a carpenter and james was a carpenter. amset was a "great purifier" and james was a "great purifier. disciple john, the favourite of "jesus, is a repeat of arjuna, the favourite disciple of krishna. john is actually known in tibet as argiun. john was the cousin of jesus and his original, arjuna, was the cousin of krishna. thomas was the disciple who insisted on touching jesus after the "resurrection" to prove he was in the flesh, hence the term doubting thomas. but thomas is tammuz, that other saviour-god with the jesus credentials. the christian chu

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

tore purity to the world. in other religious works, as many as 22 incarnations are listed, including various great saints and sages. according to hindu belief, a perfected human soul has no further karma (action and reaction) and is absorbed into divinity at death, but may elect to be incarnated for the good of the world. the deity shri krishna, in the bhagavad-gita (4:7.8) specifically promises: arjuna, whenever there is decline of dharma (righteous duty, and unrighteousness is dominant, then i am reborn. for the protection of the virtuous, the destruction of evil-doers, and to reestablish righteousness, i am reborn from age to age. belief in repeated divine reincarnations of the deities for the good of the world, as distinct from one unique messianic event, is one of the major theologica

rata, the great epic volume of indian history and lore. the mahabharata tells the story of the development of ancient india and the activities of the descendents of bharata, the mythical character from whom india (or bharat) takes its name. the story of the gita is set as a war has broken out between two groups of bharata s descendents, the pandavas and the kauravas, and concerns the problem that arjuna, the leader of the pandava army, has in participating in that war. he turns the problem he has been contemplating over to krishna. is it worth ruling a kingdom, to kill so many kinsmen? krishna responds by calling arjuna to attend to his role in life as a member of the warrior caste, and not turn his back on his social duty (dharma. duty should be followed without regard of results. more im

the soul in western thought, and the atman is indestructible. the atman cannot die and it is reborn in this life a number of times. just as humans change clothes, so the atman changes bodies. krishna goes on to outline the process of yoga and meditation through which a person can come to know the real amid the illusionary world of human life. his teaching culminates in a mystical moment in which arjuna sees the vast universe lodged as a body within the god of gods. in the relationship of arjuna and krishna, the gita offers a model of the relationship between chela (pupil) and guru (teacher, so essential to eastern culture, a structure that has been brought to the west in great force, and now without controversy, during the twentieth century. that structure has fo- encyclopedia of occultis

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

he country at the time. then in 1970, some friends who had been to india showed him a photo of swami muktananda. he had an immediate reaction to the picture. he discovered a copy of guru, muktananda s autobiographical book, and laid plans to go to india himself. his meeting with muktananda confirmed the awakening of divine energy he already experienced. he became a disciple and was given the name arjuna. he eventually became muktananda s private secretary. shortly before his passing in 1982, muktananda instructed arjuna to return to the west and create a form of the teachings not bound in an indian cultural format. thus, in 1982, arjuna changed his name to brother charles and settled in rural virginia. he began to attract a few disciples, and as his following grew he founded the synchronic

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

eternal hellfire and purgatory that were imported into the church for political reasons by emperor constantine. it was only in ad 553 at the second council of constantinople that the church finally and formally condemned the doctrine of reincarnation. in both hinduism and buddhism reincarnation is a central doctrine. in the bhagavad gita, we find krishna expounding the theory of reincarnation to arjuna, a wise and powerful warrior. the fascinating thing about this dialogue is its emphasis on spiritual action. krishna tells does not tell arjuna to abandon the battle and retire to a monastery, but to return and fight and even die, if the need be, fighting with detachment born of his knowledge of reincarnation. both i and thou have passed through many births, krishna tells arjuna on the batt

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

icles for the gods. 6 oh you descendant of the kurus, that wicked fellow came on that alltraversing automatic flying vehicle known as saubhapura and pierced me with weapons. 7 he entered into the favourite divine palace of indra and saw thousands of flying vehicles intended for the gods lying at rest. 8 the gods came in their respective flying vehicles to witness the battle between kripacarya and arjuna. even indra, the lord of heaven, came with a special type of flying vehicle which could accommodate 33 divine beings. 9 all these quotations have been taken from the bhagavata purana and from the mahabaratha, two drops in the ocean of the ancient wisdom literature of the indian subcontinent. and such images are replicated in many other archaic traditions. to give one example (as we saw in c

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ike a tree (5074. 4 still more vapid are the two giants intro duced at 6588 seq. even in the tristan, the description of giant urgan (15923) is not much more vivid: he levies blackmail on oxen and sheep, and when his hand is hewn off, he wants to heal 1 tevetat s second birth (keinhart cclxxxi) is a rakshasi, giantess, not a beast. 2 mightily works man s smell, and amazingly quickens my nostrils, arjuna s journey, by bopp, p. 18. the same in our fairy-tales (supra, p. 486. epithets of these indian daemons indicate that they walk about by night (bopp s gloss. 91. 97. 3 one giant is hagel al der lande, hail-storm to all lands, bit. 6482. 4 n.b, his bones are treasured up outside the castle-gate (5881, as in fischart s garg. 41a: they tell of riesen and haunen, shew their bones in churches, u

HELENA BLAVATSKY THE KEY TO THEOSOPHY

n-entity, but both. it is as said absolute beness-not "being"-the one, secondless, undivided and indivisible all-the root of nature both visible and invisible, objective and subjective, comprehensible and-never to be fully comprehended. bhagavad-gita (sans) lit "the lord's song" a portion of the mahabharata, the great epic poem of india. it contains a dialogue wherein krisha (the "charioteer) and arjuna (his chela) have a discussion upon the highest spiritual philosophy. the work is preeminently occult or esoteric. black magic sorcery; necromancy, or the raising of the dead and other selfish abuses of abnormal powers. this abuse may be unintentional; still it has to remain "black" magic whenever anything is produced phenomenally simply for one's own gratification. b hme, jacob a mystic and

ISIS UNVEILED

g herself in the groves with her com- pardons, she was bitten by a serpent and died. angashuna tore his clothes, cov d himself with ashes, and cursed the day niien he was bom "suddenly a great rumor spread through the palace, and the following cries were heard, a thousand times repeated 'paiya puaram; pasya ffuruml 'the father, the master' then krishna approached, smil- ing, leaning on the arm of arjuna 'master' cried angashuna, casting himself at his feet, and sprinkling them with his tears 'see my poor daughter' and he showed him the body of k&lavatt, stretched upon a mat"'why do you weepp' replied krinhna, in a gentle voice 'do you not see thai she is aleepingf listen to the sound of her breathing, like the sigh of the night wind which rustles the leaves of the trees. see, her cheeks re

lhmanism and buddhism from their nonaen^cal and some- times disgusting popular forms. if we only search for the true essence of the philosophy of both manu and the kabala, we shall find that vishnu, as well as adam kadmon, is the expression of the universe itself; and that his incarnations are but concrete and various embodi- ments of the manifestations of this 'stupendous whole "i am the soul, o arjuna. i am the soul which exists in the heart of all beings; and i am the beginning and the middle, and also the end of existing things" says tcrinlinft to his disciple, in the bhagavad-gu4 (ch. x "i am alpha and omega, the beginning and the ending. i am the first and the last" says the lord to john rev, i, 8, 17. 7141. hone: apoer. n. t. pp. b5. 97: london. 182a digitizecoy google 378 ke3 dnvei

summary would invariably lead to one sweeping claim: tbe doctrines of christianity were plagiarized by the pagans the world over! plato and his older academy stole the ideas from the christian revelation said the alexandrian fathers! the brfthmanas and manu borrowed from the jesuit missionaries, and the bhaffoead-gitd was the production of father calmet, who transformed chnst and john into k* and arjuna to fit tbe hindft mind! the trifling fact that buddhism and platonism both antedated christianity, and that the vedaa had already degenerated into br&hmanism before the days of moses, makes no difference. the same with regard to apolloniua of iv^i- although his thaumatuigicaj powers could not be denied in the face of the testimony of emperors, their courts, and the populations of several ci

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

er self-satisfied, because he regards always that which is above. it is thus the key to the gateway of the upward path. the humble man will not think that he achieves his triumph by his own proud prowess alone, but, realizing that all strength is the divine strength, he will recognize that, like the heroes of old, he is but employing the powers with which he has been endowed from on high- just as arjuna in the battle of kurukshetra used the celestial weapons presented to him by shiva during his pilgrimage in the himalayas- just as perseus, in the fearful adventure which he undertook against the gorgon, used the helmet lent to him by pluto, the shield or mirror of pallas athene and the wings of mercury- just as king arthur received the mystic sword excalibur from the lady of the lake. and e

LEWIS JAMES SATANISM TODAY AN ENCYCLOPEDIA OF RELIGION FOLKLORE AND POPULAR CULTURE

lling the elephant demon (bridgeman art gallery) hinduism 115 between 200 b.c.e. and 200 c.e. the bhagavad gita contains a number of evocative passages on the subject of the destructive, apocalyptic side of the divine nature. the central narrative of the mahabharata is about a civil war and the events surrounding the culminating battle in an ancient indian kingdom. before the great battle begins, arjuna, the chief protagonist, asks his chariot driver, krishna, to drive his chariot out between the two armies. krishna is a complex figure, who many hindus regard as the supreme deity himself. the text of the bhagavad gita contains a conversation between arjuna and krishna that took place on this battlefield before the fighting broke out. from his vantage point on the field between the two armi

na, the chief protagonist, asks his chariot driver, krishna, to drive his chariot out between the two armies. krishna is a complex figure, who many hindus regard as the supreme deity himself. the text of the bhagavad gita contains a conversation between arjuna and krishna that took place on this battlefield before the fighting broke out. from his vantage point on the field between the two armies, arjuna sees all of his closest friends and relatives in both armies, and loses the willingness to fight. he realizes that many of the people dearest to him are about to lay down their lives. after unburdening his heart to krishna about these matters, arjuna firmly asserts, i will not fight. krishna smiles, and then responds to his friend with an extended discourse on the nature of life, death, and

d loses the willingness to fight. he realizes that many of the people dearest to him are about to lay down their lives. after unburdening his heart to krishna about these matters, arjuna firmly asserts, i will not fight. krishna smiles, and then responds to his friend with an extended discourse on the nature of life, death, and ultimate reality. with respect to the soul and death, krishna reminds arjuna of certain truths of classical hinduism: the real human being, as opposed to our false sense of self, is the soul, not the body. the soul, which reincarnates in different, successive bodies, is eternal and basically changeless. because we are all eternal souls, who can ever really die? and for that matter, who can ever really kill? krishna further asserts that, as the supreme deity of the u

uism: the real human being, as opposed to our false sense of self, is the soul, not the body. the soul, which reincarnates in different, successive bodies, is eternal and basically changeless. because we are all eternal souls, who can ever really die? and for that matter, who can ever really kill? krishna further asserts that, as the supreme deity of the universe, he is about to take the lives of arjuna s enemies anyway. thus if arjuna takes up the fight, he will merely be the instrument of god s will. it is in the context of this conversation that, at arjuna s request, krishna reveals his divine form a form that includes the frightening aspect of the divinity that destroys the world at the end of time: when i see thy vast form, reaching the sky, burning with many colors, with wide open mo

es of thy mouths devour all the worlds. thy glory fills the whole universe. but how terrible thy splendors burn .who art thou in this form of terror (11:25 25, 30 31) krishna replies that he is all-powerful time, which consumes all things, and that he is about to manifest this aspect of his nature in the midst of the upcoming battle. after these and many other philosophical points have been made, arjuna agrees to engage in battle. perhaps more than in any other tradition, evil is muted and relativized in hinduism. this is partially because, in sharp contrast with western religions, time is viewed as a never-ending cycle in which good and evil rise and fall within a cosmos that is forever being destroyed and recreated. these macrocosmic cycles are reflected in the microcosmic life of the in

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

burmese personages. they also give rubies to those they favor. they inhabit lakes and rivers, but their real domain is a vast underground region called bila-svarga, orsubterranean heavens. there they guard great amounts of jewels and precious metals. here they dwellwith their seductive mates, the naginis who sometimes seduce humans. one such account is to be found for example in the mahabharata. arjuna, the son of king pandu, wasabducted by ulupi, the naga princess who enamored him, into the parallel realm in the river gangesnear hardwar. after spending a night with her and begetting a son called iravan, he returned back. thisincident is also mentioned in the bhagavata purana 9.22.32. r. thompson in his book alien identitiesuses this account to give an example of parallel dimensions. appe

his book alien identitiesuses this account to give an example of parallel dimensions. appendix e: dragons and serpents310atlantis, alien visitation, and genetic manipulation the mahabharatawhen his residence was thus crowded with divinity, the darling son of pandu and kunti then wentdown into the ganges water, to be consecrated for holy rite. taking his ritual bath and worshiping hisforefathers, arjuna, happy to take his part in the rite of fire, was rising out of the water, o king, when hewas pulled back in by ulupi, the virgin daughter of the serpent king, who could travel about at her willand was now within those waters. holding onto him, she pulled him down into the land of the nagas,into her father's house. arjuna then saw in the most honorable house of the naga king, whose name was

ire, was rising out of the water, o king, when hewas pulled back in by ulupi, the virgin daughter of the serpent king, who could travel about at her willand was now within those waters. holding onto him, she pulled him down into the land of the nagas,into her father's house. arjuna then saw in the most honorable house of the naga king, whose name was kauravya, a carefullyattended fire. dhananjaya arjuna, son of kunti, took over the duty of the fire, and without hesitation hemade the offering and satisfied the sacred flames. having done the duty to the fire, the son of kunti thensaid laughingly to the daughter of the naga king, why have you acted so boldly, o shy and beautifulwoman? what is the name of this opulent land? who are you and whose daughter are you? ulupi said: there is a serpent

ere is a serpent named kauravya, born in the family of airavata. i am his daughter, opartha, and my name is ulupi, lady of the snakes. i saw you, kaunteya, when you went down into thewaters to take your ritual bath, and i was stunned by cupid. o kuru child, now that the god of love hasstirred me up so, you must welcome me, for i have no one else, and i have given myself to you in asecluded place. arjuna said: dharmaraja y udhisthira has instructed me to practice celibacy for twelve months, and iagreed; thus i am not my own master. i would like to please you, but i have never spoken an untruth.how can i avoid a lie and also please you, snake woman? if it could be done without hurting my reli-gious principles, then i would do it. ulupi said: i understand, son of pandu, how you are wandering

you all accepted the religious vow to be celibate in relation toher, and so your religious vow is not violated here with me. your eyes are very big and handsome, and it is your duty to rescue those who are in pain. save menow, and there will be no breach of your religious principles. and even if there is some very subtletransgression of your religious principles, then let this be religious rule, arjuna, that you gave me backmy life. my lord, accept me as i have accepted you, for it will be an act approved by decent people; andif you will not accept me, then know that i am a dead woman. o strong-armed one, practice the greatestvirtue, which is the act of giving life. i come to you now for shelter, for you are an ideal man.kaunteya, you always take care of the poor and helpless people, and

, and i have gone straight to you forshelter and am crying out in pain. i beg you, for my desire is so strong. therefore you must please meby giving yourself; it is proper for you to make me a satisfied woman. sri v aisampayana said: thus addressed by the virgin daughter of the serpent lord, the son of kunti,basing his actions on the religious law, did for her all that she desired. the fiery hero arjuna spent thenight in the palace of the naga king, and when the sun rose he too rose up from kauravya's abode. similar story is recorded in the harivansha, which is the addendum to the mahabharata. yadu, thefounder of the yadava family, went for a trip to the sea, where he was carried off by dhumavarna, kingof the serpents, to the capital of the serpents. dhumavarna married his five daughters t

MOTTA MARCELO THE COMMENTARIES OF AL

k without pity or quarter& destroy them utterly. swift as a trodden serpent turn and strike! be thou yet deadlier than he! drag down their souls to awful torment: laugh at their fear: spit upon them "ordeals: refer to the comment on chapter i, verses 32 et seq "traitors: see liber 418. 1st aethyr. also, lxv, i, 37-40, 5 7-58; ii, 27-29, 33-36, 45-47, 65; v, 3,8-13,60-63. also, krishna's speech to arjuna, in the introduction to the bhagavad gita. readers must ponder; on the subject of death and killing, that either death is the end of consciousness, in which case it must come naturally to all men, and can have no moral significance any more than does rain, or sunshine, or the wind; or death is not the end of consciousness, in which case it still can have no moral significance except to thos

PHILIP NEIL MYTHS LEGENDS EXPLAINED

degenerate, vishnu will come in his tenth incarnation, riding a white horse and wielding a flaming sword to destroy the wicked and renew the world. krishna krishna, the eighth avatar, is preeminently vishnu in his role as lover. he loved radha and the story of their love is a favorite theme in indian art and literature. however, krishna did go to war and the philosophical conversation he had with arjuna, his charioteer, became the bhagadvad gita, one of hinduism s holy books. vishnu s discus, symbol of the mind and the sun vishnu s mace, associated with the power of the mind the avatars of vishnu this 18th-century picture from rajasthan in northern india, shows the ten official avatars of vishnu. in the center vishnu is shown as krishna, accompanied by his lover radha and two cowgirls. the

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

hagavad gita, which consists of seven hundred 252 world religions: almanac hinduism sanskrit verses in eighteen chapters, the most beautiful of hindu scriptures. it is part of book vi of the long epic poem the mahabharata, which means great epic of the bharata dynasty. it was likely written in the first or second century ce. the bhagavad gita is written as a conversation between a warrior prince, arjuna, and his companion and charioteer, krishna, who is an incarnation of the god vishnu. the dialogue occurs on the battlefield, just as a war is about to begin. as the two armies line up, each sees relatives and friends on the other side. arjuna hesitates and wonders whether it would be better for all to give up their weapons rather than take part in a cruel war. krishna, however, tells the pr

xts are sacred to hindus, one that is central is the bhagavad gita. many hindus, and westerners as well, find the bhagavad gita to be one of the most beautiful hindu scriptures. it is part of book vi of an epic poem called the mahabharata, which means great epic of the bharata dynasty and was probably written in the first or second century ce. it is written as a dialogue between a warrior prince, arjuna, and his companion and chariot driver, krishna, who is an incarnation of the hindu god vishnu. the dialogue occurs on the battlefield: krishna tells the prince that he is required to perform his duty and to maintain his faith in god, despite his self-doubts and questions about the nature of the universe. the bhagavad gita goes on to examine the nature of god and to explore the ways in which

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