Astrology: The Winter Solstice, Wednesday, December 21, 2016 5:44 am

Diplomatic Solutions 

Ancient Sacred Calendars gave a symbolic spiritual importance to equinoxes and solstices, those four dates forming four key moments in the year, a cross within a circle, symbolically. The Neoplatonic philosopher, Porphyry, in his eloquent essay “On the Homeric Caves of the Nymphs” explains that the tropic of Cancer  is related to Summer and the  Moon and is the North gate where the souls descend ; The tropic of Capricorn is related to Winter and Saturn, and is the South gate of ascent. Ascent is related to liberation; for example, the Roman Saturnalia festival is related to the Southern Tropic and features elements of divesting of garments, symbolising the return to pristine felicity, the fountain of life. 

The entrances are said be aligned with the North-South tropic rather than the East-West/Aries-Libra equinoctial axis because Sothis, the Dog-Star is near Cancer and related to the new moon, thus a symbol of generation. The word solstice is derived from the Latin sol (sun) and sistere (to stand still), because at the solstices, the Sun stands still in declination; that is, the seasonal movement of the Sun's path (as seen from Earth) comes to a stop before reversing direction. The winter solstice marks the shortest day and the longest night of the year and, following Ragon, it symbolizes the birth of the sun and thus coincides with the birth of Mithra with the Persians, the birth of Horus with the Egyptians, Dionysios in Grece, Adonis in Phoenicia, Attis in Phrygia, the Sol Invictis in Rome and the birth of Jesus Christ in Christianity.

Cardinal outer planet Pluto – Uranus - Jupiter T-Square

The general background for this year, is the  Cardinal outer planet Pluto – Uranus - Jupiter T-Square (which formed after the earlier Neptune-Jupiter-Saturn T-Square) with the Jupiter-Pluto square going  exact on November 24 and the Jupiter-Uranus opposition going exact on December 24, and can be considered the big configuration for 2017, in effect for the first nine months. (The T-square aspect pattern is formed when points in opposition also form a square with another point. The T-square is characterized by many obstacles that need to  be overcomed, along with the energy and drive to do so. The Cardinal quality is action and identity-oriented but with impulsivity that wastes energy.

This dynamic T-Square is characterized by a need for radical active change, (Uranus in Aries), rigid conservatism (Pluto in Capricorn) and open debate (Jupiter in Libra) which at best, can lead to, productive comprehensive reforms and at worst, to intense but chaotic and unproductive discussions and initiatives. Inner planet Mercury’s conjunction with Pluto intensifies the aspect of discussion and investigation of social problems and realities and the desire for revision and review of existing ideologies and systems. Note that Mercury went retrograde on December 19, which can add confusion, but also bring up underlying, lingering problems and past mistakes that need to be addressed.

Barry Perlman notes that: “Jupiter in Libra holds the promise of enhancing our capacity to weigh both sides of an equation, to advocate for fairness over domination, and to gracefully negotiate win-win solutions where all parties gain something while giving something else up. These are some of Libra's finest qualities, and Jupiter's presence there beckons us to invest greater enthusiasm and broad-sweeping vision in such approaches, as a counterbalance to both impetuous one-sided action in the name of unspecific 'change' (Uranus in Aries) and covert authoritarian dealings which seek to strengthen and secure existing status-quos by any means necessary (Pluto in Capricorn).”

Sun square Moon (in Libra)

We also have a Sun square Moon (in Libra) aspect which can heighten the expansive Jupiter/Uranus vocal ambitions for reforms. Mars opposite the North Node adds to the Uranian individualistic impetus for social protest against Plutonian repressiveness.

Venus-Uranus-Saturn/Sun and Saturn/Sun–Venus–Jupiter Minor Grand Trines

The two other major long-term aspects, Saturn’s trine to Uranus and sextile to Jupiter can help stabilize the volatile T-Square (the Saturn-Uranus trine goes exact on December 24) and for the solstice chart, Venus, and the Sun help form two minor grand trines superposed over the T-Square in a harmonious symmetry.   A grand trine is a planetary pattern composed of three or more planets in a chart located in Trine joined together to form an equilateral triangle.  The grand trine symbolizes earned, special advantages to be enjoyed in this life in the element common to the three planets. A minor Grand Trine, has only one trine, with two sextiles, meaning that the aspect requires more work for the aspects to be beneficial. They are occupying two fire signs (Aries, Sagittarius)  and two air signs (Libra, Aquarius)  Venus is in Aquarius and so allowing one another freedom of expression, and treating others fairly, unselfishly, and impartially, are some of the good qualities here.

The T-Square creates a strong drive for change, but with a volatile conflict between impulsive optimism (Uranian, Jupiterian) and conservative realism (Pluto). These Minor Grand Trine alignments are ideally positioned to give synergy to the T-Square, creating an opportunity where Venus and Saturn are collaborating to give the diplomacy and pragmatism needed to undertake some progressively productive comprehensive reform initiatives, thus taking some of the edge off of the volatile, confused quality of the T-Square.

Summary
It would seem that the next quarter, therefore, seems to be favored by the Uranian current of change, individualism and originality, which is benefitted by aspects giving better organization and diplomacy. There is a strong mood for discussion and dialogue of all sorts, with lots of power struggles created by resistance to innovation and polarized ideological, religious views and socio-cultural differences.

 In this age of dynamic information technology, there is a tendency to get lost in a sea of pointless discursiveness, ineffective bureaucratic procedures, and confused information. The winds of change can be positive and stimulating, albeit quite abrupt and difficult, but it would be good to watch for impulsiveness and make sure the planning and organization aspects are solid, the goals and objectives clear and realistic. It could be a favorable time for a re-organisation process built on more efficient methods and more informed ideals and values, ideally in an environment of productive discussion.

On a more mystical note, the geometrical harmony of the two Trines over the T-square form a kind of five-pointed star figure, with the apex at the Mercury/Pluto conjunction at mid-point in the very spiritual sign of Capricorn. Coincidently, the five-pointed star is closely related to the symbolism of Capricorn (see Blavatsky’s Secret Doctrine II, pp. 576-580).

“There is an earthly sun, which is the cause of all heat, and all who are able to see may see the sun; and those who are blind and cannot see him may feel his heat. There is an Eternal Sun, which is the source of all wisdom, and those whose spiritual senses have awakened to life will see that sun and be conscious of His existence; but those who have not attained spiritual consciousness may yet feel His power by an inner faculty which is called Intuition” (Paracelsus, De Fundamento Sapietiae, Hartmann, 145).

References:

Robert Pelletier, Planets in Aspect.

Robert Hand, Horosocope Symbols

Jean-Marie Ragon, La Messe et ses Mystères

http://www.billherbst.com/Comm21.pdf

http://www.astrobarry.com/2016/nov2016.php

http://www.myastrologybook.com/T-square-planetary-pattern-astrology.htm

http://www.indigoray.net/tsquare.html

https://cafeastrology.com/thisweekinastrology.html

 

Persian and Iranian Wisdom 2 - Sayings from the Javidan Khirad

1-The path of virtue lies in the renunciation of arrogance and pride.

2-Whoso clotheth himself in modesty will conceal his faults.

3-He who is not lowly in his own eyes will not be exalted in the eyes of others.

4-The man who knows not his own worth will never appreciate the worth of others.

5-Whosoever is ashamed of his father and mother, is excluded from Divine guidance.

6-Whosoever cannot forgive wrong done to him can never know the work of good that is done unto him.

7-The slightest provision against a quarrel is better than the stoutest persistence in carrying it on.

8- An easy temper is a good counsellor, and a pleasant tongue is an excellent leader.

9-Good advice to one who will not accept it, arms in the hands of one who knows not how to use them, and gold in the possession of one who benefits not mankind, are things wasted and lost.

10-He who takes advice is secure from falling; but whose is obstinate in his own opinion falleth into the pit of destruction.

11-In prosperity dread misfortune, for unto it thou must return; when anticipation is fairest, then think on tardy fate, for though he be slow yet is he sure.

12- In every blessing think upon its decay, in every misfortune think upon its removal. For such remembrance doth preserve blessing, and keep us from the intoxication of pride, and bringeth more real pleasure with it.

Persian-Iranian Wisdom - The Javidan Khirad

In Blavatsky’s Theosophical Glossary, we have an entry called:

Iranian Morals. The little work called Ancient Iranian and Zoroastrian Morals, compiled by Mr. Dhunjibhoy Jamsetjee Medhora, a Parsi Theosophist of Bombay, is an excellent treatise replete with the highest moral teachings, in English and Gujerati, and will acquaint the student better than many volumes with the ethics of the ancient Iranians.

The text was favorably reviewed in Thomas Moore Johnson’s The Platonist, (January, 1888). This 1887 text can be found at this link: http://www.universaltheosophy.com/legacy/w...astrian-morals/

It was first translated into English as The Javidan Khirad , The Maxims of Hosheng The Student and Intellectual Observer of Science, Literature and Art, Volume 2 p. 176 1869 transl. E. H. Palmer. The title can be translated "Perennial Wisdom". Similar contents can be found in Al-Ghazali’s Nasihat al Muluk and covers wisdom literature from Persian, Hindu, Arab and Greek traditions.

In her Gems from the East, Blavatsky uses some 40-odd sayings from the Javidan Khirad (see months of October-November):
http://www.theosociety.org/pasadena/gems/gems.htm

Below are some extracts from: AN APOCRYPHAL WORK: THE "JÂVIDÂN KHIRAD" OF MISKAWAYH - M.S. KHAN - Islamic Studies, Vol. 37, No. 3 (Autumn 1998), pp. 371-380

The Javidda Khirad of Miskawayh (d. 422/1030) was edited and published by 'Abd al-Rahman al-BadawT as al-Hikmah al-Khdlidah in 1952 with an introduction and notes.

The original title is Javidan Khirad. Without an idafat, Javidan can only be considered an adjective; and Khirad is a noun. With the idafat it should have been Khirad-i Jdviddn. Khirad is the modern form of the old Avestan form Khratu which is allied to Kratu of Vedic origin. However, an important question to be asked about Miskawayh's Javidan is in regard to its original author. It has been attributed to Hoshang, or Awshahanj in Arabic, who is a mythological and not a historical king, and it is certain that he could not be the author of this book in which means "wisdom and will" (cf. Datestan-i Meenok-i Khirat).

Regarding its translation, it is stated in the introduction of the Javidan that it consists of the counsels left by Awshahanj (Hoshang) the ruler, as a testament for his successors. It was translated from an ancient language into Persian by Kanjur ibn Isfandiyar, Vizier of the king of Iranshahr, which was translated into Arabic by Hasan ibn Sahl, brother of al-Fadl ibn Sah l26, viziers of Caliph M'amun in 196/812 and it was completed by Ahmad ibn Muhammad Miskawayh.

Strictly speaking, even if it is accepted that this Javidan is an Arabic translation from a Pahlavi book, it should be stated that the actual translation covered only about fourteen printed pages of the Javidan published by Badawi. Miskawayh himself states on the authority of Jahiz that the actual translation ended there.30

Jahiz is considered by some to have been the greatest precursor of the doctrine of Eternal Wisdom which held that "the wisdom of all nations found its way into Arabic literature in a slow process of transmission from nation to nation and from generation to generation".25

The Javidan of Miskawayh and the newly-discovered Khiradndmah belong to Iranian ethico-didactic literature called Andarzndmah or Pandndmah which were written in Pahlavi.31 These may roughly be divided into three main categories (i) religio-theological (ii) politico historical and (iii) socio-ethico-didactic. They also contained anecdotes for entertainment, worldly knowledge, wit erudition and description of virtues. They were compiled for the guidance and training of rulers and princes, statesmen, administrators and for common people for a good life. In these works the rulers were given three general advices: to lead a good and virtuous life, to be always just and administer justice strictly, to strive for the welfare of their subjects, to protect them from oppressors and tyrants and be kind and generous to the poor and the needy.

This substantial material in Pahlavi proves that the Arab-Muslims did not destroy Iranian culture and literature after they had conquered it. (375)

Part 2 

William Q. Judge on Esoteric Theory of Mind

The inner nature has a diet out of our thoughts and motives. If those are low or gross or selfish, it is equivalent to feeding that nature upon gross food. True theosophic diet is therefore not of either meat or wine; it is unselfish thoughts and deeds, untiring devotion to the welfare of “the great orphan Humanity,” absolute abnegation of self, unutterable aspiration to the Divine — the Supreme Soul. Theosophic Diet [The Path, Vol. III, December 1888, pp. 290-2] Echoes of the Orient Vol. I, 100-101

Every thought has with it in its journey all the physical, mental, and moral attributes of the thinker; but the recipient may be able only to perceive one of those attributes, and then, instead of getting the thinker’s thought, he may hear the rate of vibration in the body of the thinker, and all he sees then is a small white star. Stray Memoranda [The Path, Vol. III, February 1889, pp. 350-2] Echoes 109
Although each thought goes on through infinite space, many thoughts sent out from your mind are, so to say, lost on the way; for they meet opposite thoughts or stronger ones which deflect them from the course desired, and they thus fly on to a goal not in the mind of the thinker, or through weakness of impulse they fall easily away from the appointed orbit. Stray Memoranda [The Path, Vol. III, February 1889, pp. 350-2] Echoes 109

At once the motion made and thoughts aroused elicit their own sound, color, motion in ether, amount of etheric light, symbolic picture, disturbance of elemental forces, and so on through the great catalogue.Shall We Teach Clairvoyance?[The Path, Vol. V, December 1890, pp. 272-4] Echoes 178

So also the Manasic, or mind element, with its cosmic and infinite potentialities, is not merely the developed “instinct” of the animal. Mind is the latent or active potentiality of Cosmic Ideation, the essence of every form, the basis of every law, the potency of every principle in the universe. Human thought is the reflection or reproduction in the realm of mans consciousness of these forms, laws, and principles. The Synthesis of Occult Science [The Path, Vol. VI, November 1891, pp. 242-5; February 1892, pp. 350-3; March 1892, pp. 379-82] Echoes 214

But regarding it from the theosophical side, we know that the thoughts of the preceding life are the causes for the troubles and the joys of this, and therefore those troubles are now being exhausted here by the proper channel, the body, and are on the way down and out. Of “Metaphysical Healing”[The Path, Vol. VI, January 1892, pp. 304-7] Echoes 228

As Patanjali put it ages ago, in mind lie planted all seeds with self-reproductive power inherent in them, only waiting for time and circumstances to sprout again. Here are the causes for our diseases. Product of thought truly, but thought long finished and now transformed into cause beyond our present thought. Lying like tigers by the edge of the jungle’s pool ready to spring when the hour arrives, they may come forward accompanied by counteractions due to other causes, or them may come alone. Replanting Diseases for Future Use [The Path, Vol. VII, October, 1892, pp. 225-8]
Echoes 295

The moment we evolve a thought and thus a cause, it must go on producing its effects, all becoming in turn causes for other effects and sweeping down the great evolutionary current in order to rise again. To suppose we can stop this ebb and flow is chimerical in the extreme. Hence the great sages have always said we have to let the Karmic effects roll on while we set new and better causes in motion, and that even the perfect sage has to endure in his bodily frame that which belongs to it through Karma. Replanting Diseases for Future Use [The Path, Vol. VII, October, 1892, pp. 225-8] Echoes 295

Set it down very carefully in the mind, then, that thoughts and ideas make shapes of their own which have the power under certain conditions of affecting our senses in such a way as to seem objective to our waking cognition. Spiritualism [The Path, Vol. VIII, April 1893, pp. 13-21.] Echoes 351-52

Our every thought stirs up and uses these elementals, and the motion of the wind, the rays of the sun, and the fluids of the body, with the motions of the organs, all do the same thing. Spiritualism [The Path, Vol. VIII, April 1893, pp. 13-21.] Echoes 352-53

One theory for use in explaining and prosecuting hypnotic research is about as follows. Man is a soul who lives on thoughts and perceives only thoughts. Every object or subject comes to him as a thought, no matter what the channel or instrument, whether organ of sense or mental center, by which it comes before him. These thoughts may be words, ideas, or pictures. The soul-man has to have an intermediary or connecting link with Nature through and by which he may cognize and experience. This link is an ethereal double or counterpart of his physical body, dwelling in the latter; and the physical body is Nature so far as the soul-man is concerned. In this ethereal double (called astral body) are the sense-organs and centers of perception, the physical outer organs being only the external channels or means for concentrating the physical vibrations so as to transmit them to the astral organs and centers where the soul perceives then as ideas or thoughts. This inner ethereal man is made of the ether which science is now admitting as a necessary part of Nature, but while it is etheric it is none the less substantial. Hypnotism [The Path, Vol. VIII, February 1894, pp. 335-9] Echoes 415

But how is it that the subject can see on a blank card the picture of an object which you have merely willed to be on it? This is because every thought of any one makes a picture; and a thought of a definite image make a definite form in the astral light in which the astral body exists and functions, interpenetrating also every part of the physical body. Having thus imaged the picture on the card, it remains in the astral light or sphere surrounding the card, and is there objective to the astral senses of the hypnotized subject. Hypnotism [The Path, Vol. VIII, February 1894, pp. 335-9] Echoes 416

“Brethren, be not deceived; God is not mocked; for whatsoever a man soweth, that also shall he reap.” This is Karma of the Brahman and Buddhist, which teaches that each life is the outcome of a former life or lives, and that every man in his rebirths will have to account for every thought and receive measure for the measure given by him before. Points of Agreement in All Religions* [The Path, Vol. IX, July 1894, pp. 105-11] Echoes 441

Reflect on the fact that some of the very best people on earth were meat-eaters, and that wicked or gross thoughts are more hurtful than the eating of a ton of flesh. Theosophical Don’ts[The Path, Vol. IX, December 1894, pp. 276-7] Echoes 468

Dr. Trungram Gyaltrul Rinpoche Sherpa – Buddhist Social Action

On October 20, McGill's School of Religious Studies presented the annual Numata Visiting Professor Public talk, given by Dr. Trungram Gyaltrul Rinpoche Sherpa.

Rinpoche Sherpa began with the rhetorical question, why does it seem that Buddhism does not do much social work like Chrisitianity, citing Matthew 10:6-8 (Go preach and heal the sick), comparing it with the Buddhist sutra, ‘’ Whoever, monks, would tend to me, he should tend to the sick.” [Mv. 26, 1-3, pp. 431-2.]  He began by responding that this is only apparently so, and that historically, social work has been important, citing the time of King Asoka, where many hospitals were built and how Tibetan monasteries were involved in assisting in resolving community disputes. Also, Kūkai (空海), 774–835, a Japanese Buddhist monk, civil servant, scholar, poet, and artist built irrigation systems and helped outcasts and Ninsho (1217-1303) began ministry to outcasts, beggars, and lepers in Kamakura.

Moreover, he outlined how colonialist and communist intervention in Buddhist countries hindered Buddhist social action, citing such historical examples as the Chinese temple ordinance of 1928 in Hong Kong and the studies of Donald W. Mitchell, Professor, author, editor and leader in Buddhist-Christian dialogue. He then pointed out that Buddhist social action efforts have grown considerably since the 1960s with several national and international organizations dedicated to care for the sick and the poor, the environment, peace, inter-faith dialogue, substance abuse treatment, care for prisoners, animal rights (citing the work of Norm Phelps), etc…

For the second part of the lecture, he went on to specify how social action is an important aspect of Mahayana Buddhist philosophy, following the great medieval Kagyu Buddhist philosopher Dompopa. He stressed the notion of Dana (generosity, charity), and cited such texts as:

\ All these beings strongly desire happiness,
\ And [ordinary] humans cannot be happy without enjoyments [basic enjoyments like food, drink, clothing, and shelter].
\ Knowing that these enjoyments [in this life] come from giving [in former lives],
\ The Able One taught giving first [of the ten paramitas].
Chandrakirti, Madhyamakavatara I, 10

Great blessing arises from continuous yearning for the fields of virtues and kindness, and from an antidote with regard to those who are suffering. (5, 81)
Therefore, when the thought of compassion is impure, one should not sacrifice one's life, but it should be sacrificed when one's thought is unbiased. Thus, life must not be wasted. (Santideva, Bodhicarayavavatara, 5,87)

thinking they are harmless,
because even a small spark
can set fire to a mountain of hay.
Do not disregard small positive acts,
thinking they are without benefit,
because even tiny drops of water
will eventually fill a large container.
—Buddha Shakyamuni, Sutra of the Wise and Foolish

PS –some links about Buddhist Social Action
http://www.utbf.org/en/
https://en.wikipedia.org/wiki/Engaged_Buddhism
http://www.huffingtonpost.com/katherine-marshall/buddhism-for-development-_b_814969.html
http://www.buddhanetz.org/texte/social.htm
https://sites.google.com/site/buddhistsocialwork/
http://fpmt.org/wp-content/uploads/sites/2/2001/12/AspectsofBuddhistSocialService.pdf
http://foundationforactivecompassion.org/compassion-in-action/helping-other-beings
http://www.accesstoinsight.org/lib/authors/jones/wheel285.html

Through the Gates of Gold, Part 1 - Prologue

Through the Gates of Gold : A Fragment of Thought is a wonderful, profound, eloquent work, the study of which offers many insights and valuable seeds of inspiration… Intimately linked with that well-regarded spiritual classic, Light on the Path, and they are often packaged together; indeed, studying this text in relation to corresponding passages in Light on the Path is recommended, and in general, can be viewed as a good introduction to that more demanding text. We are also indebted to Mabel Collins for a third theosophical classic, The Idyll of the White Lotus, of which T. Subba Row has written a remarkable commentary, nigh indispensable for unlocking the profundities of that fascinating work.

http://www.theosociety.org/pasadena/lightpat/lightpat.htm
http://www.theosociety.org/pasadena/gategold/gategold.htm
http://www.theosophy-nw.org/theosnw/books/white-lo/white-1.htm
http://hpb.narod.ru/commentsidyll.htm

The book opens with this very simple yet interesting and original observation pertaining to the lives of most everyday people. I would think, that because, for a lot of people, this life is their absolute reality; the physical world is, to them, the ideal world – and therefore it is no wonder that people place so much value in it – in their own sincere way, they are striving to realize their own ideal vision, and one can notice how indeed there is often an admirable efficient concreteness in the way people build their lives, possibly because focusing on optimizing the material reality gives a strong singleness of purpose: the here and now.:

“The man of the world is often, unconsciously to himself, a philosopher of the first rank. He deals with his life on principles of the clearest character, and refuses to let his position be shattered by chance disaster. The man of thought and imagination has less certainty, and finds himself continually unable to formulate his ideas on that subject most profoundly interesting to human nature, — human life itself.”

Of course, this work aims at inspiring and provoking thought in other directions; but there's a down-to-earth approach - it begins from the concrete and works its way from there:

“Whether there is any mode of thought or any effort of the mind which will enable a man to grasp the great principles that evidently exist as causes in human life, is a question no ordinary thinker can determine. Yet the dim consciousness that there is cause behind the effects we see, that there is order ruling the chaos and sublime harmony pervading the discords, haunts the eager souls of the earth, and makes them long for vision of the unseen and knowledge of the unknowable.”

Information on Mabel Collins and the possible original author of this work:
http://blavatskyarchives.com/sisson1.htm
The author of this bio on Mabel Collins is a good astrologer with theosophical interests, but please take some aspects of her biography with a grain of salt (and the review by Gary Lachman is from early on in his writing career, he is much better informed about Theosophy now) :
http://www.independent.co.uk/arts-entertainment/books/reviews/mystical-vampire-the-life-and-works-of-mabel-collins-victorian-visionary-by-kim-farnell-301449.html

Karma and the Spiritual Path according to the Voice of the Silence

In the caves of Eastern Sibyl, what curious leaves lie hidden, or go whirling in the wind! written over with strange, hieroglyphic characters, not without deep meaning — akin to prophetic, —fragmentary — incomplete — hard to put together, yet furnishing here and there, when the attempt is made, a piece of chance mosaic that engages our attention like the forms in the moss-stone. Such a bundle of Sibylline leaves is the “Voice of the Silence”, of which we propose to put together some torn and ragged fragments pertaining to the mysteries of Karma.

Part I
If freed thou would’st be from the Karmic chains, seek not for thy Guru in those Mâyâvic regions. (the second,  the Hall of Learning, the astral plane)

Desire nothing. Chafe not at Karma, nor at Nature’s changeless laws. But struggle only with the personal, the transitory, the evanescent and the perishable.

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

This is the fourth “Path” out of the five paths of rebirth which lead and toss all human beings into perpetual states of sorrow and joy. These “paths” are but subdivisions of the One, the Path followed by Karma.

Part 2
The wheel of the good Law moves swiftly on. It grinds by night and day. The worthless husks it drives from out the golden grain, the refuse from the flour. The hand of Karma guides the wheel; the revolutions mark the beatings of the Karmic heart.

Step out from sunlight into shade, to make more room for others. The tears that water the parched soil of pain and sorrow, bring forth the blossoms and the fruits of Karmic retribution. Out of the furnace of man’s life and its black smoke, winged flames arise, flames purified, that soaring onward, ‘neath the Karmic eye, weave in the end the fabric glorified of the three vestures of the Path.

Thou canst create this “day” thy chances for thy “morrow.” In the “Great Journey,” causes sown each hour bear each its harvest of effects, for rigid Justice rules the World. With mighty sweep of never erring action, it brings to mortals lives of weal or woe, the Karmic progeny of all our former thoughts and deeds.

Take then as much as merit hath in store for thee, O thou of patient heart. Be of good cheer and rest content with fate. Such is thy Karma, the Karma of the cycle of thy births, the destiny of those, who, in their pain and sorrow, are born along with thee, rejoice and weep from life to life, chained to thy previous actions.

Follow the wheel of life; follow the wheel of duty to race and kin, to friend and foe, and close thy mind to pleasures as to pain. Exhaust the law of Karmic retribution. Gain Siddhis for thy future birth.

Behold Migmar,* as in his crimson veils his “Eye” sweeps over slumbering Earth. Behold the fiery aura of the “Hand” of Lhagpa† extended in protecting love over the heads of his ascetics. Both are now servants to Nyima‡ left in his absence silent watchers in the night. Yet both in Kalpas past were bright Nyimas, and may in future “Days” again become two Suns. Such are the falls and rises of the Karmic Law in nature. (Mars, Mercury, and the Sun are the planets named)

That Secret Path leads the Arhan to mental woe unspeakable; woe for the living Dead, and helpless pity for the men of Karmic sorrow, the fruit of Karma Sages dare not still.

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.

False learning is rejected by the Wise, and scattered to the Winds by the good Law. Its wheel revolves for all, the humble and the proud. The “Doctrine of the Eye” is for the crowd, the “Doctrine of the Heart,” for the elect. The first repeat in pride: “Behold, I know,” the last, they who in humbleness have garnered, low confess, “thus have I heard”.

Part 3
2. Shîla, the key of Harmony in word and act, the key that counterbalances the cause and the effect, and leaves no further room for Karmic action.

Fear, O disciple, kills the will and stays all action. If lacking in the Śîla virtue, — the pilgrim trips, and Karmic pebbles bruise his feet along the rocky path.

Thou hast to be prepared to answer Dharma, the stern law, whose voice will ask thee at thy first, at thy initial step:
“Hast thou complied with all the rules, O thou of lofty hopes?”
“Hast thou attuned thy heart and mind to the great mind and heart of all mankind? For as the sacred River’s roaring voice whereby all Nature-sounds are echoed back , so must the heart of him ‘who in the stream would enter,’ thrill in response to every sigh and thought of all that lives and breathes.”
Beware, disciple, of that lethal shade. No light that shines from Spirit can dispel the darkness of the nether Soul, unless all selfish thought has fled therefrom, and that the pilgrim saith: “I have renounced this passing frame; I have destroyed the cause: the shadows cast can, as effects, no longer be.”