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Sinele Superior

acum 9 luni 2 săptămâni #1 de Nick
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H.P. BLAVATSKY ON THE ATMAN or HIGHER SELF
“Pure universal Spirit.”

“One with the Absolute, as its radiation.”

“In reality it is no “human” but the universal absolute principle of which Buddhi, the Soul-Spirit, is the carrier.”

“We say that the Spirit, or Atman, is no individual property of any man, but is the Divine essence which has no body, no form, which is imponderable, invisible and indivisible, that which does not exist and yet is … It only overshadows the mortal; that which enters into him and pervades the whole body being only its omnipresent rays, or light, radiated through Buddhi, its vehicle and direct emanation.”

“We apply the term Spirit, when standing alone and without any qualification, to Atma alone.”

“First of all, Spirit (in the sense of the Absolute, and therefore, indivisible ALL), or Atma. As this can neither be located nor limited in philosophy, being simply that which IS in Eternity, and which cannot be absent from even the tiniest geometrical or mathematical point of the universe of matter or substance, it ought not to be called, in truth, a “human” principle at all.”

“Atma in reality is not a unit, but the one universal principle.”

“Atman is the Universal ALL, and becomes the HIGHER-SELF of man only in conjunction with Buddhi, its vehicle, which links IT to the individuality (or divine man).”

“Buddhi, receiving its light of Wisdom from Atma, gets its rational qualities from Manas. Per se, as something homogeneous, it is devoid of attributes.”

“Atma, the “Higher Self,” is neither your Spirit nor mine, but like sunlight shines on all. It is the universally diffused “divine principle,” and is inseparable from its one and absolute Meta-Spirit, as the sunbeam is inseparable from the sunlight.”

“Neither Atma nor Buddhi are ever reached by Karma.”

“The Buddhi, per se, has nothing to do with any qualification of anything; it is simply the vehicle of Atman, of spirit; and spirit is nothing. It cannot be said that it is something. It is that which has neither beginning nor end. It is the one thing.”

“This “Higher Self” is ATMA, and of course it is “non-materializable” … Even more, it can never be “objective” under any circumstances, even to the highest spiritual perception. For Atman or the “Higher Self” is really Brahman, the ABSOLUTE, and indistinguishable from it.”

“Atma, the inseparable ray of the Universal and ONE SELF. It is the God above, more than within, us. Happy the man who succeeds in saturating his inner Ego with it!”

“Atma and Buddhi cannot be predicated as having anything to do with a man, except that man is immersed in them. So long as he lives he is overshadowed by these two; but it is no more the property of that than of anything else.”

“Atma, the impersonal divine principle or the immortal element in Man, undistinguished from the Universal Spirit.”

“In hours of Samadhi, the higher spiritual consciousness of the Initiate is entirely absorbed in the ONE essence, which is Atman, and therefore, being one with the whole, there can be nothing objective for it. Now some of our Theosophists have got into the habit of using the words “Self” and “Ego” as synonymous, of associating the term “Self” with only man’s higher individual or even personal “Self” or Ego, whereas this term ought never to be applied except to the One universal Self.”

“You have got no Atma, distinct from others. It is not yours; it is common property.”

“The Universal Spirit, the divine monad, “the seventh Principle,” so called, in the exoteric “septenary” classification of man.”

“The student must not confuse this Spiritual Ego with the “HIGHER SELF” which is Atma, the God within us, and inseparable from the Universal Spirit. … the Spiritual Ego (the compound of Buddhi-Manas) is not the Higher SELF.”

“Atma is nothing; it is all absolute, and it cannot be said that it is this, that, or the other. It is simply that in which we are – not only that we live and breathe and have our being, but in the whole universe, and during the whole Manvantaric period. Therefore, Atma is said to have Buddhi for a vehicle, because Buddhi is already the first differentiation after the evolution of the universe. It is the first differentiation, and it is the Upadhi, so to say, of Atma. Then Buddhi is nothing, per se, but simply the first differentiation.”

“Understand me, Atman cannot be called infinite consciousness. It is the one Absolute, which is conscious non-consciousness. It contains everything, the potentiality of all; therefore, it is nothing and all. It is Ain-Soph, and it is the Parabrahman and so on; many names you can give it. It is “No Thing,” you understand?”

“Atma, the Symbol for the infinite, impersonal Principle.”

“How can you give experience to that which is absolute? How is it possible to fall into such a philosophical error as that? The Atma no more belongs to you than to this lamp. It is common property.”

“You must never say: “my Atma”; you have no Atma. This idea is the curse of the world. It has produced this tremendous selfishness, this egotism. … we say “we are,” “my Atma,” “my Buddhi.” Who are you? You are nobodies; you are something today, and tomorrow you are not. Even that disappears at the end of the Manvantara in the ONE.”

blavatskytheosophy.com/atman-the-higher-self/


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