I thought it would be good to look at the precepts Blavatsky has listed in The Voice of the Silence. There are over 300 precepts, and they can be read as one meditiation per day. Here is the first precept, along with a footnote.

These instructions are for those ignorant of the dangers of the lower Iddhi*.

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*The Pali word Iddhi, is the synonym of the Sanskrit Siddhis, or psychic faculties, the abnormal powers in man. There are two kinds of Siddhis. One group which embraces the lower, coarse, psychic and mental energies; the other is one which exacts the highest training of Spiritual powers. Says Krishna in Shriimad Bhaagavat: — “He who is engaged in the performance of yoga, who has subdued his senses and who has concentrated his mind in me (Krishna), such yogiis all the Siddhis stand ready to serve.”

Please continue to post Voice verses Nick.

Christian:

If one knew EXACTLY what they meant, now & in the future, why meditate on them?

If I had my books at hand, instead of mostly packed, I would quote the lower siddhis from the Bhagavatam, Patanjali etc. The lists are not that different.

Since Nick the Pilot is just quoting the verses & HPB's notes, I do not see how that is "subjective".

Christian,

You said,

[i]"Psychic facilities are NOT abnormal. However, they may be latent."

--> I guess it depends on one's definition of abnormal. If it means less than 50%, yes. If it means psychotic, no. I wonder if the first definition was in vogue in the late 1800's.

"There is no agreement amongst the various philosophies and religions on what the Siddhi's are."

--> I will be curious to see Nicholas's list and explanations.

"I would absolutely NOT consider a meditation per day on these 300 percepts until one has come to understand EXACTLY what they are/mean, and what they currently and potentially will mean to a person now and in the future. This Metaphysical "hypnotization" is a fear-based process or program that perpetuates fear, not enlightenment."

--> I do not see how meditating on HPB's precepts can be interpreted as hypnotization. For example, Precept 18 says, "This earth, O ignorant Disciple, is but the dismal entrance leading to the twilight that precedes the valley of true light -- that light which no wind can extinguish, that light which burns without a wick or fuel." I do not see how this leads to any kind of hypnotizing. Apparantly you do, and I do not follow you on this one. Obviously, you see something I do not. Please point out examples of hypnotizing Precepts as you see them.

"Suggestion, if I may: If you are going to present the next 299 as subjectively as this one, you will be instituting a perpetual controversial state to your Bulletin Board."

--> How do see that I am presenting it subjectively? That I am not presenting both sides of the story? If I did, it was merely an omission due to non-familiarity with the subject area. This is exactly why I am posting the Precepts. The Voice of the Silence is one of the core texbooks of Theosophy. The more we take a look at it (in both a positive and negative light), the more we will understand what Blavatsky was trying to say. If Blavatsky was guilty of saying things she should not have said, please point them out to us. I do not think I am guilty of white-washing Blavatsky's words. You think I am?

I do not see controversy as necessarily a bad thing. We do not want to give the world a sanitized form of Theosophy. If we are coming across negative things in Theosophy, then, by all means, let's hear about it. I am relying on you to point out where the controversies lie.

"It behooves you, should you desire to maintain the guise of education, development and understanding of this site that you have professed thus far, that you attempt to present pros and cons of all pronouncements so they can be discussed, analyzed and understood openly and without prejudice."

--> I suppose you are reacting to the idea that Siddhis (psychic powers) are dangerous in the hand of the untrained. When I posted that Precept, I had not considered this side of the question. Thank you for pointing it out. Again, I was not aware of this side of the question. This is the very purpose of this Forum — to educate the public on all aspects of Theosophy.

"Perhaps it is not merely the current Theosophical student who is ignorant."

--> Are you saying we experienced Theosophists are also ignorant?

"... see if there is reason to expect that they may not be Absolutes."

--> I do not think they are meant to be Absolutes.

"...this form of meditation is not actually an opening one's self to a Higher enlightenment, which requires a clear mind. Rather, it is a pondering and dwelling on THESE words."

--> You are saying we must have a clear mind before we can meditate on these Precepts? I disagree. Obviously, the clearer our minds are, the better our meditating will be. But what about the millions of us who do not have clear minds? There must be something we can do in the meantime. HPB has given us 318 Precepts to ponder, and I see it as time well spent (even for those of us without clear minds.)

Let's take a look at Precept 139. "If thou would'st reap sweet peace and rest, Disciple, sow with the seeds of merit the fields of future harvests. Accept the woes of birth." I feel there is a mountain of valuable material here for meditation, even for people without clear minds (myself included.) I do not see any reason at all to hide this Precept from the teeming masses. Rather, it seems to be the exact thing that could help a non-clear person open up their intuition.


"When words and phrases are not defined in our mind, they become literal suggestions to our ignorant sub-conscious."

--> This is exactly the thing HPB wanted us to do. I think she was saying there are other things in our sub-conscious besides ignorance. Indeed, the purposr of meditation is to awaken knowledge within our sub-conscious. I think we have a lot more in our sub-conscious than we give ourselves credit for.

"Such may not be our true desire should we have the benifit of a greater understanding of what we are programming ourselves, uncontrollably, to ingrain in our subconscious."

--> I am having troublenderstanding what you are trying to say. I think you are saying there is a danger of using meditation to force undesireable ideas into our sub-conscious. There may be, but I do not see that happening here. You do?

"...it was an initial intent to have students, followers, masses simply program themselves to the ways and thinking of a prescribed philosophy."

--> You see this as a way to program potentionally dangerous ideas into the heads of students. I do not. Please feel free to continue pointing out the dangerous ideas HPB is fostering upon us.

"Has this worked well for you? Would you even know?"

--> I do not know if it has worked at all or not. I guess I will just have to take that chance. You see the danger of taking such a chance as just that — a danger. I do not.

"What does the Bhagavatam offer that is similar to this, then? "Mrit Sanjeevani Vidya: This Vidya was created by Guru Shukracharya. Through it, even a dead person can be brought back to life."

--> What are you talking about?

"It doesn't read to me that one is just quoting."

--> It does to me.

"It would be a rather easy matter to simply post a list, if that were the mere intent."

--> That is exactly what happened.

"It seems self-evident to me that the exercise of reading one per day as a meditation was the idea proposed."

--> It is.

"More importantly, they would be presented as dogma, not discussion points."

--> It is doctrine, not dogma. Everyone has the right to reject any or all of this, and still call themselves a Theosophist. Also, I do not remember anyone issuing a Papal Bull saying we cannot discuss the ideas in these Precepts. We are discussing them, are we not? You are disagreeing with them (and you are being allowed to), are you not?

It is also important to remember the original intent of HPB's writing this book. She was offering a printed book that people could take with anywhere, and ponder as much as they wanted. I think what she did was a wonderful thing.

"This would be subjective, as it presents one position for all to follow in an organized practice without benifit of discussion. Dogma. Subjective. Point made."

--> I disagree. I have always encouraged the discussion of Theosophical ideas, no matter what. The unwritten rule here is not "Take this idea and swallow it whole, no matter what", but, "Take this idea, chew on it for a while, and spit it out if you like." Fortunately, we have this Forum and this thread, to faciliate as much spitting-out as possible, which is what you are doing right now.

Christian,

You said,

"For example, a current interpretaion of abnormal is "deviant." Would this be the intent of your suggested meditation?"

--> You are suggesting that Iddhi refers to a deviant nature within man. You may continue to think so. I will not.

HPB offers these Precepts as one more way of pondering the Ancient Wisdom. We are free to ponder them or not. You have shown you see these Precepts as dogmatic programming of the masses. Fine. You can stop considering these Precepts. I will continue to consider them.

"Nicholas tends towards a narrow or focused system of beliefs, where I differ in that I attempt to remain cogniznat of many philosophies and points of view; at least, such would be my observation thus far."

--> Nicholas has yet to reveal his knowledge in many areas. He is merely helping us understand one particular, narrow philosophy called Theosophy. It is necessary to narrow one's focus to Theosophy when discussing basic Theosophical ideas. To infer Nicholas only focuses narrowly all the time is to misrepresent him.

"The siddhis or yogic powers are not limited to yogis or yoginis. There are many well-documented cases of Buddhist, Christian, Islamic, Jewish and Taoists saints and mystics who have attained the siddhis. In addition, it is well known among indigenous cultures that shamans often exhibit such powers. There seem to be obvious differences even between the Buddhist and Hindu, should such religions be the basis for stating there is little difference."

--> You accuse HPB of only stating one side of the issue. I accuse you of only stating the other side of the issue. We are interested in seeing your side of the issue, but I do not see where you want to see our side of the issue.

Please continue to point out the other sides of the Precepts. And, if you wish to discuss the ideas the Precepts are trying to get across, that would be nice too.

So any spiritual writing is, per se, hypnotic? What about spoken spiritual words - also hypnotic? Can we be sure the thoughts that pop up in "our" mind are really ours? Lordy - demons & evil are all about us!! We dare not even trust any content of our consciousness?!

As for meditation, a simple definition such as: "act of meditating; deep, continued thought" is all that Nick means, I will guess.

Christian,

I accept the danger of suggesting people meditate on the Precepts. If they go to Hell as a result, it will be my fault, and I am fully willing to take on that responsibility.

I accept the danger that HPB may be trying to hypnotize me. It is a risk I am willing to take.

2. He who would hear the voice of Nada*, "the Soundless Sound," and comprehend it, he has to learn the nature of Dharana**.

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* The "Soundless Voice," or the "Voice of the Silence." Literally perhaps this would read "Voice in the Spiritual Sound," as Nada is the equivalent word in Sanskrit, for the Senzar term.

** Dharana, [see v85 note] is the intense and perfect concentration of the mind upon some one interior object, accompanied by complete abstraction from everything pertaining to the external Universe, or the world of the senses.

Your tongue is in your cheek when you write this Nick - yes?

Freedom of thought is a keynote of Theosophy and HPB wrote much for it and against any form of hypnotism or coercion in spiritual life.

The verse quoted by HPB is from book 11, chapter 15, verse 1 of the Bhagavat Purana (or Srimat Bhagavat). This chapter is part of Krishna's last teaching; a summation given to Uddhava. This section of many chapters is often considered and printed as the Uddhava Gita.

As the Yoga Sutras and other texts point out, so does the Bhagavatam, that these higher siddhis are a distraction to full unity with Krishna/God. But later on, in the Voice, there is a verse about gathering the siddhis for one's future service to beings as a bodhisattva. Since bodhisattvas are sacrificing unity with God, for helping beings, they need the higher siddhis to help beings.

After the root text alone, there is a brief commentary on each verse - which is easier to read. Click on siddhi in verse 3 for the glossary.

http://www.srimadbhagavatam.org/canto11/ch....html#Text%2034

Nicholas,

Here is the definition of Siddhis that you have referred us to:

"Siddhis: yogic perfections, mystical potencies, spiritual accomplishments that can be a hindrance in one's selfrealization. the are eight main siddhis:

1 The ability to identify with the smallest (animâ),
2 the biggest (mahimâ),
3 the heaviest (garimâ)
4 and the lightest (laghimâ)
5 and that one acting in one's own way (prâkâmyam),
6 finding access everywhere (prâpti)
7 and setting in motion the forces (vas'itva)
8 may have the supremacy (îs'itva).
(see also k a i l v a l y a and b h â g a v a t a d h a r m a and S.B. 5.6: 1 about their being limitations, or S.B.: 9.4: 24-25, 11: 15 and 11.28: 42-43, 11.14 14 for them being of no interest to the devotees).

- Mentioned is also the siddhi of answering to whatever desire that seeks His favor: the kâmâvasâyitâ siddhi as number eight, fusing the garimâ with the laghimâ siddhi into one as being laghimâ (see 11.15: 4-5).

- There are eight primary siddhis, as mentioned above, ten secondary siddhis and five siddhi's specific for concentration in y o g a (see 11.15: 4-9):
The secondary ones are:

1 'In this body not to be plagued by hunger and thirst and such,
2 to hear things far away,
3 and to see things far away
4 to be transported with the speed of mind,
5 to assume any form at will,
6 to enter into the bodies of others,
7 to die at will,
8 to witness the sporting [of the heavenly girls] with the gods,
9 to be of perfect accomplishment to one's determination,
10- and to have one's commands fulfilled unimpeded are the ten secondary siddhis.
The five siddhi's specific for concentrating in y o g a are:

1 To know the past, the present and the future,
2 to be free from the dualities,
3 to know the minds of others,
4 to check the potency of fire, the sun, water, poison and so on and
5 not to be conquered by others'. "

http://www.srimadbhagavatam.org/glossary

It is interesting to distinguish higher Siddhis from lower Siddhis. I was not aware of the distinction. Fortunately, that is why we have Theosophy and this Forum.

It is fascinating to consider which Siddhis a Bodhisattva will and will not need. We can thank HPB for getting us to think about this.

Later on, in this first section of the Voice, the Nada-bindhu upanishad is quoted in a note. Here is that upanishad:

http://www.celextel.org/108upanishads/nadabindu.html

Here are Patanjali's Yoga Sutras defining Dharana, Dhyana & Samadhi; which 3-fold division the Voice accepts:

http://www.swamij.com/yoga-sutras-30103.htm

See the preparation required (in the comments & links within the URL above) for the "nature of Dharana" to fully flower.

3. Having become indifferent to objects of perception, the pupil must seek out the raajah of the senses, the Thought-Producer, he who awakes illusion.

4. The Mind is the great Slayer of the Real.

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This Precept, along with the next one, are two of the most often-quoted Precepts from The Voice of the Silence.

If there is any keynote to this first Fragment, The Voice of the Silence, which gives its title to the entire work; it is beware of self-delusion, which can only be removed by wisdom motivated by great compassion for all.

This emphasis is very important, because meditations on sweetness, light & divine vibrations of holy beings etcetera, are more appealing. Preparation, right motive and equanimity are needed to become aware of and ignore many wondrously delusive experiences.

Nicholas,

I suppose we should say what a Fragment is. The Voice of the Silence is divided into three chapters called Fragments. Here is a list of each Fragment, along with the Precepts in each Fragment.

FRAGMENT I. THE VOICE OF THE SILENCE
Precepts 1 - 100

FRAGMENT II. THE TWO PATHS
Precepts 101 - 195

FRAGMENT III. THE SEVEN PORTALS
Precepts 196 - 318

~~~

You have brought up an important point; the tendency for religions to have us only concentrate on places like Heaven, the Pureland, etc. As you have pointed out, HPB is saying even these wonderful places are only illusions. It is our responsibility to look past illusions as much as possible.

5. Let the Disciple slay the Slayer.

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Precepts 4 and 5 contain the most important idea of The Voice of the Silence. We think (1) our bodies, (2) our emotions, and (3) our thoughts are true reality They are not. There are even higher aspects to us than these three. Our task is to come in contact with these higher aspects, and to realize that our physical senses, emotions and thoughts are not the true reality at all.

"...man may escape the sufferings of rebirths and even the false bliss of Devachan, by obtaining Wisdom and Knowledge, which alone can dispel the Fruits of Illusion and Ignorance." (SD vol 1 p 39)

"We find also Buddha saying that Nirvana, after all, is but Maya, or an illusion...." (Transactions vol 1 p 12)

For --

6. When to himself his form appears unreal, as do on waking all the forms he sees in dreams;

Nick, how about posting a group of verses that hang together, instead of splitting them up based on the numbering?

Nicholas,

That is a good idea. Here are 6, 7, and 8 together, as they are connected.

---

For —

6. When to himself his form appears unreal, as do on waking all the forms he sees in dreams;
7. When he has ceased to hear the many, he may discern the ONE — the inner sound which kills the outer.
8. Then only, not till then, shall he forsake the region of Asat, the false, to come unto the realm of Sat, the true.

9. Before the soul can see, the Harmony within must be attained, and fleshly eyes be rendered blind to all illusion.

10. Before the Soul can hear, the image (man) has to become as deaf to roarings as to whispers, to cries of bellowing elephants as to the silvery buzzing of the golden fire-fly.

11. Before the soul can comprehend and may remember, she must unto the Silent Speaker be united just as the form to which the clay is modelled, is first united with the potter's mind.

~~~

I like the way this Precept refers to the Divine Plan for the entire universe that exists within Divine Thought. And, it seems to me, everything is proceeding according to plan.

12. For then the soul will hear, and will remember.

13. And then to the inner ear will speak — THE VOICE OF THE SILENCE

14. If thy soul smiles while bathing in the Sunlight of thy Life; if thy soul sings within her chrysalis of flesh and matter; if thy soul weeps inside her castle of illusion; if thy soul struggles to break the silver thread that binds her to the MASTER*; know, O Disciple, thy Soul is of the earth.

---

* The "great Master" is the term used by lanoos or chelas to indicate one's "Higher Self." It is the equivalent of Avalokitesvara, and the same as Adi-Buddha with the Buddhist Occultists, Atman the "Self" (the Higher Self) with the Brahmins, and CHRISTOS with the ancient Gnostics.

15. When to the World's turmoil thy budding soul* lends ear; when to the roaring voice of the great illusion thy Soul responds**; when frightened at the sight of the hot tears of pain, when deafened by the cries of distress, thy soul withdraws like the shy turtle within the carapace of SELFHOOD, learn, O Disciple, of her Silent "God," thy Soul is an unworthy shrine.

---

* Soul is used here for the Human Ego or Manas, that which is referred to in our Occult Septenary division as the "Human Soul" (See the Secret Doctrine) in contradistinction to the Spiritual and Animal Souls.

** Maha Maya "Great Illusion," the objective Universe.

~~~

I find this Precept to be particularly important, because it tells us to eschew the pleasures of the physical world, as well as avoid getting bogged down in the negative aspects of the physical world. The sooner we can discard all (positive as well as negative) attachments to this physical world, the sooner we can move on to the next level.

16. When waxing stronger, thy Soul glides forth from her secure retreat: and breaking loose from the protecting shrine, extends her silver thread and rushes onward; when beholding her image on the waves of Space she whispers, "This is I," — declare, O Disciple, that thy soul is caught in the webs of delusion*.

---

*Sakayadithi "delusion" of personality.

17. This Earth, Disciple, is the Hall of Sorrow, wherein are set along the Path of dire probations, traps to ensnare thy EGO by the delusion called "Great Heresy" *.

---

* Atavada, the heresy of the belief in Soul or rather in the separateness of Soul or Self from the One Universal, infinite SELF.

~~~

This is an important Precept, as it addressess the age-old debate between Theosophy and Buddhism as to whether the Atman exists. (Theosophy says it does, Buddhism says it does not.) There is no Atman which is separate from the Absolute. (It can also be said nothing "exists" except the Absolute — including the Atman.)

18. This earth, O ignorant Disciple, is but the dismal entrance leading to the twilight that precedes the valley of true light -- that light which no wind can extinguish, that light which burns without a wick or fuel.

19. Saith the Great Law: -- "In order to become the KNOWER of ALL-SELF* thou hast first of SELF to be the knower." To reach the knowledge of that SELF, thou hast to give up Self to Non-Self, Being to Non-Being, and then thou canst repose between the wings of the GREAT BIRD. Aye, sweet is rest between the wings of that which is not born, nor dies, but is the AUM** throughout eternal ages***.

---

* The Tattvajñani is the "knower" or discriminator of the principles in nature and in man; and Atmajñani is the knower of ATMAN or the Universal, ONE SELF.

** Kala Hamsa, the "Bird" or Swan (See fn 19-11). Says the Nada-Bindu Upanishad (Rig Veda) translated by the Kumbakonam Theosophical Society -- "The syllable A is considered to be its (the bird Hamsa's) right wing, U, its left, M, its tail, and the Ardha-matra (half metre) is said to be its head."

*** Eternity with the Oriental has quite another signification than it has with us. It stands generally for the "Day of Brahma", the duration of a Kalpa, a short manvantara of 4,320,000,000 years.

19. Saith the Great Law: -- "In order to become the KNOWER of ALL-SELF* thou hast first of SELF to be the knower." To reach the knowledge of that SELF, thou hast to give up Self to Non-Self, Being to Non-Being, and then thou canst repose between the wings of the GREAT BIRD. Aye, sweet is rest between the wings of that which is not born, nor dies, but is the AUM** throughout eternal ages***.


* The Tattvajñani is the "knower" or discriminator of the principles in nature and in man; and Atmajñani is the knower of ATMAN or the Universal, ONE SELF.

** Kala Hamsa, the "Bird" or Swan. Says the Nada-Bindu Upanishad (Rig Veda) translated by the Kumbakonam Theosophical Society — "The syllable A is considered to be its (the bird Hamsa's) right wing, U, its left, M, its tail, and the Ardha-matra (half metre) is said to be its head."

*** Eternity with the Oriental has quite another signification than it has with us. It stands generally for the "Day of Brahma", the duration of a Kalpa, a short manvantara of 4,320,000,000 years.

---

20. Bestride the Bird of Life, if thou would'st know*.


* Says the same Nada-Bindu, "A Yogi who bestrides the Hamsa (thus contemplates on Aum) is not affected by Karmic influences or crores of sins."

21. Give up thy life, if thou would'st live*.

---

* Give up the life of physical personality if you would live in Spirit.

22. Three Halls, O weary pilgrim, lead to the end of toils. Three Halls, O conqueror of Mara, will bring thee through three states¹ into the fourth² and thence into the seven worlds³, the worlds of Rest Eternal.

¹ The three states of consciousness, which are Jagrat, the waking; Svapna, the dreaming; and Sushupti, the deep sleeping state. These three Yogi conditions, lead to the fourth, or —

² The Turiiya, that beyond the dreamless state, the one above all, a state of high spiritual consciousness.

³ Some Oriental mystics locate seven planes of being, the seven spiritual lokas or worlds within the body of Kala Hamsa, the Swan out of Time and Space, convertible into the Swan in Time, when it becomes Brahmâ instead of Brahman (neuter).

23. If thou would'st learn their names, then hearken, and remember.

24. The name of the first Hall is IGNORANCE — Avidya.

25. It is the Hall in which thou saw'st the light, in which thou livest and shalt die⁴.

⁴ The phenomenal World of Senses and of terrestrial consciousness — only.

26. The name of Hall the second is the Hall of Learning*. In it thy Soul will find the blossoms of life, but under every flower a serpent coiled**.

* The Hall of Probationary Learning.

** The astral region, the Psychic World of supersensuous perceptions and of deceptive sights — the world of Mediums. It is the great "Astral Serpent" of Eliphas Levi. No blossom plucked in those regions has ever yet been brought down on earth without its serpent coiled around the stem. It is the world of the Great Illusion.

27. The name of the third Hall is Wisdom, beyond which stretch the shoreless waters of Akshara, the indestructible Fount of Omniscience*.

* The region of the full Spiritual Consciousness beyond which there is no longer danger for him who has reached it.

28. If thou would'st cross the first Hall safely, let not thy mind mistake the fires of lust that burn therein for the Sunlight of life.

29. If thou would'st cross the second safely, stop not the fragrance of its stupefying blossoms to inhale. If freed thou would'st be from the Karmic chains, seek not for thy Guru in those Mayavic regions.

30. The WISE ONES tarry not in pleasure-grounds of senses.
31. The WISE ONES heed not the sweet-tongued voices of illusion.

32. Seek for him who is to give thee birth*, in the Hall of Wisdom, the Hall which lies beyond, wherein all shadows are unknown, and where the light of truth shines with unfading glory.

* The Initiate who leads the disciple through the Knowledge given to him to his spiritual, or second, birth is called the Father, Guru or Master.

33. That which is uncreate abides in thee, Disciple, as it abides in that Hall. If thou would'st reach it and blend the two, thou must divest thyself of thy dark garments of illusion. Stifle the voice of flesh, allow no image of the senses to get between its light and thine that thus the twain may blend in one. And having learnt thine own ajñana*, flee from the Hall of Learning. This Hall is dangerous in its perfidious beauty, is needed but for thy probation. Beware, Lanoo, lest dazzled by illusive radiance thy Soul should linger and be caught in its deceptive light.

* Ajñana is ignorance or non-wisdom the opposite of "Knowledge" jñana.

34. This light shines from the jewel of the Great Ensnarer, (Mara)*. The senses it bewitches, blinds the mind, and leaves the unwary an abandoned wreck.


* Mara is in exoteric religions a demon, an Asura, but in esoteric philosophy it is personified temptation through men's vices, and translated literally means "that which kills" the Soul. It is represented as a King (of the Maras) with a crown in which shines a jewel of such lustre that it blinds those who look at it, this lustre referring of course to the fascination exercised by vice upon certain natures.

35. The moth attracted to the dazzling flame of thy night-lamp is doomed to perish in the viscid oil. The unwary Soul that fails to grapple with the mocking demon of illusion, will return to earth the slave of Mara.

36. Behold the Hosts of Souls. Watch how they hover o'er the stormy sea of human life, and how exhausted, bleeding, broken-winged, they drop one after another on the swelling waves. Tossed by the fierce winds, chased by the gale, they drift into the eddies and disappear within the first great vortex.