Oct 16, 1993 02:23 PM
Jerry S., I'm glad you defined your use of the terms yoga
and magic. Both certainly can be interpreted in several ways.
My understanding of meditation, for instance, views the
transcendental Buddhic or Hindu form you describe to be an
outdated, obsolete practice. This you support by your comment
that you find the combination of meditation with ritual to be
more effective than when practiced by itself. To explain
further my point; karmic effects in our lives, from past
actions, form patterns of behavior which are recorded as
memory whithin the kama-manas principle. In other words,
the content of thought in the lower mind and subconscious
is an indication, if not the very embodiment of the
self-centered ego; that ego which thrives on emotional
energy to keep it alive. The thoughts we entertain,
supported by sensual desire and emotional reaction, must be
properly exposed to the light of the conscious awareness for
recognition and subjugation. Therefore mantra meditations,
one-pointed concentration and the exploitation of the
imagination through visualization, are but vain attempts to
arrive at liberation. There are similar methods however that
do have their place in a genuine process of self-development.
So again I repeat, most forms of meditation including ritual
(high) magic are superficial (skin deep) and therefore obsolete.
True enlightenment requires that one must first experience
the long and painful process of awakening through
poignant realization, often referred to as repentance.
Without these divine feelings of shame and sorrow for ones
anger supported egotism, there is little hope for real
transformation. That transformation is achieved by the
auditing of the karmic content of the "lower" mind and
attitude. Then when negative traits are eventually
dissolved, the "higher" mind (conscience) automatically
comes in to play a more major role in one's life.
The lower and higher mind are ultimately one whole; thought
mingling with consciousness. In reality there is no physical
boundary or barrier between the two. One "unites" (yoga) with
divinity (higher mind) simply by eliminating the illusion of
separateness; a separateness supported by self-centered
Automatism of mind and feeling, as H.P.B. explains, is the
cause of the difficulty in passing through the process of
antaskarana; that is to arrive at a higher consciousness,
after a thorough examination and cleansing of lower states.
This topic of course is of profound depth, and unfortunately
all the keys to accomplish this task are not presented in
any organized fashion in theosophy, although the essentials
can be found in fragmented form throughout.
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