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The Aura or Individual Magnetism

 

Report of a Theosophical Meeting in London
 
 
Helena P. Blavatsky
 
 
 
Helena P. Blavatsky (1831-1891)
 

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An Editorial Note:
 
The following transcription was published by
Boris de Zirkoff in the “Collected Writings” of
Helena  P. Blavatsky, TPH, USA, 1982, volume
XIII,  pp. 364-365.  It also appeared at the June 2014
edition of “The Aquarian Theosophist”, pp. 10-12.
 
As to the terminology used in the text, readers
should take into consideration the fact that the Sanskrit
word Manas means “mental principle”, and Buddhi
corresponds to the spiritual soul or spiritual intelligence.
 
Kama is the center of animal desire. Kama-loka is
the “place of desires”,  one of the first phases in the
after-death cycle.  As to Kama-rupa, it is the subtle
after-death principle which inhabits kama-loka.
 
The higher and spiritual phase of the cycle
between two incarnations is called Devachan. The
sixth principle is the buddhic principle or spiritual
soul; the seventh principle is the Atmic and supreme
principle in the microcosm of human aura. Mahatma 
is an individual who attained perfection from the point
of view of the present stage in human evolution.
 
(Carlos Cardoso Aveline)
 
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At a meeting held at Maycot, June 16, 1887, a discussion arose as to the aura and magnetism of any individual.
 
Magnetism, it was stated, is an emanation which arises from all things, the earth, animal and vegetable life; it is a physiological thing and arises from prana; which is the individual life principle. The aura is an individualization of a Universal Life Principle (Jiva) and endures with a man in spite of his periodical changes of state and planes.
 
The aura is the origin of the feeling of sympathy and antipathy; it is a magnetic emanation of prana but in combination with manas and buddhi. In this connection it may be noted that memory is the effect of buddhi upon manas. The process of “psychologizing” is performed by will-power and is effected by and affects the aura.
 
A discussion arose as to the distinction between will and desire. Desire has to do with a man’s success but less than will or karma. Outside the animal kingdom desire ought only to have concern with one of the higher principles. Desire is a Kamic principle, it is Typhonic [1], a disturbing power and is opposed to will, which latter is an emanation from the seventh and sixth principles. Desire is an energy which ought to be repressed; when repressed the energy is scattered and goes to the universal energy but is not lost. It is got rid of by the man himself when repressed, but if given effect hangs round his neck like a mill-stone in the form of Karma.
 
After death a man exists in Kama-loka encased in the Kama-rupa or bundle of desires which restrains the higher principles from passing entirely into Devachan. On his return thence man finds the Karma of unrepressed Desire waiting for him at the threshold. Hence the real punishment of Karma arises from the presence of desires which have to be repressed. This is done by the effort of will; which is not infinite and has a beginning and an end. But will is the manifestation of an eternal law which is appreciable only in its effects and in this place it was said that absolute will is not the same as Kosmic Will.
 
Thus Man as the microcosmos is gifted with freewill; but is limited by the action of other free wills under the law of universal harmony which is Karma. The real function of willpower is to produce harmony between the law and man. Thus the Mahatma being without desire is outside of the sphere of action of Karma; His real condition is in harmony with nature and is Karma and its agent and hence is outside its action. [2] His physical body is however still within its limits of action. Thus the direction of will should be towards realizing one’s aspirations which are Buddhic, when the intellectual fifth principle is nearly merged in buddhi the sixth. These aspirations may be called “glimpses into the eternal”.
 
The lower consciousness mirrors aspirations unconsciously to itself and then itself aspires and is elevated if things are in accord. Such an aspiration would be a tendency towards Theosophy; this instinct if developed becomes a conscious aspiration.
 
A distinction was drawn between obstinacy, firmness and will. Obstinacy results from an obscuration of the reason and may be compared to the two halves of the brain acting in opposition when the work is obstructed. Firmness may be said to result from equilibration of these two. Upon this firmness will is based and starts from this equilibration to work.
 
NOTES:
 
[1] Typhonic - a reference to Typhon, the deadliest monster of Greek mythology. (CCA) 
 
[2] “Outside its action”, according to the available transcription of HPB’s words, made by her students.  A Mahatma is indeed outside the field of action of that portion of the Law of Karma that can be perceived by average human beings. However, he is entirely within the field of action of the Law of Karma. A Mahatma learns. He makes mistakes and corrects them. He has his own source of inspiration.  He expands his consciousness.  He is an agent of the Law of Karma, as HPB  says in this paragraph, but he is not the law himself. Precisely because Mahatmas act under the Law of Karma, the two Masters who inspired the creation of the modern theosophical movement worked under the severe supervision of a higher Initiate, whom they called “the Chohan”. As a matter of fact, every aspect of cosmic intelligence humbly obeys the One Law. (CCA)
 
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The Aura or Individual Magnetism




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