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This is the second section of the first volume of a theosophical work by Helena Petrovna Blavatsky. Originally published in 1917, it contains chapters on 'Symbolism and Ideographs', 'The Mundane Egg', 'the Lotus as a Universal Symbol', and much more, taking the reader on a journey through the various overlapping aspects of science, religion, and philosophy. To the republication of this work, a specially commissioned new biography of the author has been added. This is a fascinating work for anyone with an interest in the writings of this renowned author of philosophy and occultism.
Occultism is not magic. It is comparatively easy to learn the trick of spells and the methods of using the subtler, but still material, forces of physical nature; the powers of the animal soul in man are soon awakened; the forces which his love, his hate, his passion, can call into operation, are readily developed. But this is Black Magic — Sorcery. For it is the motive, and the motive alone, which makes any exercise of power become black, malignant, or white, beneficent Magic. It is impossible to employ spiritual forces if there is the slightest tinge of selfishness remaining in the operator. For, unless the intention is entirely unalloyed, the spiritual will transform itself into the psychic, act on the astral plane, and dire results may be produced by it. The powers and forces of animal nature can equally be used by the selfish and revengeful, as by the unselfish and the all-forgiving; the powers and forces of spirit lend themselves only to the perfectly pure in heart — and this is DIVINE MAGIC.
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THE following pages are derived from "The Book of the Golden Precepts," one of the works put into the hands of mystic students in the East. The knowledge of them is obligatory in that school, the teachings of which are accepted by many Theosophists. Therefore, as I know many of these Precepts by heart, the work of translating has been relatively an easy task for me. It is well known that, in India, the methods of psychic development differ with the Gurus (teachers or masters), not only because of their belonging to different schools of philosophy, of which there are six, but because every Guru has his own system, which he generally keeps very secret. But beyond the Himalayas the method in the Esoteric Schools does not differ, unless the Guru is simply a Lama, but little more learned than those he teaches. The work from which I here translate forms part of the same series as that from which the "Stanzas" of the Book of Dzyan were taken, on which the Secret Doctrine is based. Together with the great mystic work called Paramartha, which, the legend of Nagarjuna tells us, was delivered to the great Arhat by the Nagas or "Serpents" (in truth a name given to the ancient Initiates), the Book of the Golden Precepts claims the same origin. Yet its maxims and ideas, however noble and original, are often found under different forms in Sanskrit works, such as the Dnyaneshvari, that superb mystic treatise in which Krishna describes to Arjuna in glowing colors the condition of a fully illumined Yogi; and again in certain Upanishads. This is but natural, since most, if not all, of the greatest Arhats, the first followers of Gautama Buddha were Hindus and Aryans, not Mongolians, especially those who emigrated into Tibet. The works left by Aryasanga alone are very numerous.
The first book in the monumental work of Theosophic thought. This book focuses on gaining occult power in the formation of the universe and the cosmos. This group sought to learn the secrets of nature, science and divinity in order to empower themselves to godhood and this book reveals their secrets as to how knowledge to do this can be attained. It does not reveal what the ultimate saving knowledge is that can do this but it gives guidelines on how to start the journey for yourself.
The dialectics of possibility and reality is an old philosophical theme. In contrast to empirical sciences that deal with reality, philosophy has sometimes been viewed as the science of the possible. That said, the modal concepts of possibility and necessity have proven to be ambiguous and recalcitrant to analysis, and their relation to the concept of reality remains problematic to the present day. From Aristotle to Russell, the belief that the "real" world by no means exhausts the "possible" worlds has attracted serious thought. This work brings together a group of experts who are intent on transcending the worn-out dichotomy between analytic and continental philosophy. This collection takes a fresh look at the metaphysics and logic of possibility and reality, and illuminates them from a great variety of perspectives. Topics include the history of philosophy (from Greek antiquity to David Lewis) as well as the semantics of possible worlds; logic, mathematics, and computer science as well as literature and the new media; forms of scientific as well as fictional discourse. The basic position taken by many contributors is a commonsensical one. In ordinary language we do not seem to have any problem in making statements about future possibilities without establishing definitive claims to their truth. In other words,.one can speak of future contingencies without making claims for present-day truths. Moreover, the contributors hold that it seems quite feasible to talk of objective truth as a series of possibilities rather than empirical realities. All branches of philosophy seem to agree that to think about possibilities is an inclination of human nature. In short, the more we know about possibilities the better human beings and actions relate to reality. This is a serious effort that invokes a sense of intellectual history to explain issues that are vexing, but not insoluble. It will interest a variety of people from philosophers to social planners. Vtezslav Hork is director of the DFG-Project on Cultures of Lying. Both he and Hans Rott are affiliated with Universitt Regensburg Institut fr Philosophie, Regensburg, Germany.