This present blog might be seen as an extension of a topic previously posted, “The Voice (of Conscience) and the guardian angel” as the two thoughts are interrelated, representing one meditation. Before beginning this blog I would like to remind any future readers that this subject has incredible depths that may be better understood in the presence of Silence. All of what could be said will not be said. I will try to provide references to Transactions, the Secret Doctrine, and other related works, however one must try and use what has been assimilated and understand though the light of the Secret Doctrine.
A Theosophical chant reads as follows;
“Children of Light, as we go forth into the world, seek to render gentle service to all that lives.”
Such a chant is recited in some Theosophical Lodges addressing the most auspicious Self, the same Self that the Gāyatrī mantra is addressing. Even more so, the to the Deity represented in the 40th Adhyāya of the Śukla Yajurveda, as well as the connected upaniṣad, the Īśa. Numerous passages found though out the Bhagavadgita are found to address this Deity, to which one cries out to the personal Savior- the God within- known by many names in may traditions. God- a highly metaphysical and esoteric concept, as been helplessly ingrained in the race mind as to represent a Personal Deity, something distinct and independent that can be won or swayed by bribes, praises, and negotiations. See here a note from B.P. Wadia in his article “Unlearning to Learn”;
“That task (of the Theosophical Student) is to preach and promulgate the view that belief in such a God perverts human morals and deadens the action of the mind. To propagate this truth the student himself has to master it. Unless he meditates on the attacks made in the Secret Doctrine on the Personal-God Notion, he will not be able to get rid of this deeply ingrained acquisition- for it is an acquired and not an innate idea…”
We mustn’t anthropomorphize this Deity into a rigid personal entity that one considers to be their own or the personal Lord/God of the Cosmos, but rather a Divine Being which is the Real Entity within all creatures, the fundamental hub which all is eternally bound. The synthesis of all Divine Entities which is symbolized as the Great White Light. This is the apex, and the reflections can be seen in all planes within 3 fundamental bodies. Theosophy teaches us that there is indeed a hierarchical order of Entities in the Cosmos which is mirrored in the constitution of man. From the constitution of the physical body, to ahamkarah- the sense of I- each is endowed with a residing deity. The physical sthula body, the subtle suksma body, and the casual karana body each have a microcosmos of residing forces of nature which are not distinct from the Universal Macrocosmic body. Within each body, there are sub-bodies or sheathes (kosas) which contain elementals adhering to the designated plane of matter. Endless numbers of deities, forces, and beings all given life by One Principle appearing through the formless arupa, and rupam the bodies of form.
In which ever tradition one adheres to, it become quite evident that our efforts are meet by another, our spiritual desires and devotion to the One Life are recognized by another, and our prayers and heard by another. The aspirant, if willing, must develop the capacity to recognize this Other. This is the greatest achievement for the weary pilgrim, to have purified every action, deed and thought, surrendering the personal and individual rights before the feet of the Deity, which can only be meet when the disciple has sacrificed their own life. “Its feet must be washed in the blood of the heart” is a deeply signifiant idea which should be remembered. Note from Light on the Path ;
[Pages 77-78] “In realizing this a man surrenders his imagined individual rights, of whatever sort. That takes away one keen sting which is common to all ordinary men….
When the disciple has fully recognized that the very thought of individual rights is only the outcome of the venomous quality in himself, that it is the hiss of the snake of self which poisons with its sting his own life and the lives of those about him, then he is ready to take part in a yearly ceremony which is open to all neophytes who are prepared for it. All weapons of defense and offense are given up; all weapons of mind and heart, and brain, and spirit. Never again can another man be regarded as a person who can be criticized or condemned; never again can the neophyte raise his voice in self-defense or excuse. From that ceremony he returns into the world as helpless, as unprotected, as a new-born child. That, indeed, is what he is. He has begun to be born again on to the higher plane of life, that breezy and well-lit plateau from whence the eyes see intelligently and regard the world with a new insight.“
It is necessary to simply point out that both these topics, Light and Children are so very interconnected where it seems quite difficult to write about one without mentioning the other. What can be said about Light alone is very little, similarly, what can be said about the Children without the Light is clearly impossible. The reader is asked to kindly keep this in mind while reading this very difficult task to attempt an analysis of one without the other.
The selections of the blog will run as follows;
Light | Children (of) | into the World | (as) we go forth | seek to render gentle service | to all that lives |