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lifetruetome
Hey guys
As much as I really think Serge needs to be exposed as the fraudulent cult he is and how hard this is for us who have spouses, family, friends etc involved, I am not really getting into the "us against them" mentality of this thread now. In that way we are just like Serge and if anyone read this from UM some of the posts would I imagine make them think that all this full on negativity is what they wanted to get away from in the first place. Maybe?
Anyway, there is truth in the body feeling before a thought (just not the way Serge talks about it) and there has been lots of research done in this area from scientists. Also the whole fight, flight, freeze response is automatic from the body, thoughts don't come into it until seconds afterwards. Lots of people are walking around with their nervous system on low level alert, especially in western countries. This is why people like Serge do well because he comes up with a belief system, and some gentle breath relaxations and the person who was stressed out, wanting a fix starts to feel better. Then comes the crazy life style stuff. He has got some stuff right otherwise no-one would like what he does at all.
Anyway as a woman, if I was going to try and show my female friend this webpage to try and get her out of UM, I would start to think twice. It just feels a little intimidating at the moment.
Please don't jump on this as me not being supportive on this forum. I am no way affiliated with UM whatsover and never would be.
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treefern
Hi lifetruetome,
I don't think you sound honestly serious about helping your 'friend' out of UM.
We on this site are supporting each other with a common problem and I for one and by the sounds of all the other partners/friends or family members are genuinely trying to help the people we love come to term with 'being taken for a very expensive ride'.
Why would YOU feel intimidated your name isn't Serge?
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Saith the pupil:
O Teacher, what shall I do to reach to Wisdom?
O Wise one, what, to gain perfection?
Search for the Paths. But, O Lanoo, be of clean heart before thou startest on thy journey. Before thou takest thy first step learn to discern the real from the false, the ever-fleeting from the everlasting. Learn above all to separate Head-learning from Soul-Wisdom, the "Eye" from the "Heart" doctrine.
Yea, ignorance is like unto a closed and airless vessel; the soul a bird shut up within. It warbles not, nor can it stir a feather; but the songster mute and torpid sits, and of exhaustion dies.
But even ignorance is better than Head-learning with no Soul-wisdom to illuminate and guide it.
The seeds of Wisdom cannot sprout and grow in airless space. To live and reap experience the mind needs breadth and depth and points to draw it towards the Diamond Soul (4). Seek not those points in Maya's realm; but soar beyond illusions, search the eternal and the changeless SAT (5), mistrusting fancy's false suggestions.
For mind is like a mirror; it gathers dust while it reflects (6). It needs the gentle breezes of Soul-Wisdom to brush away the dust of our illusions. Seek O Beginner, to blend thy Mind and Soul.
Shun ignorance, and likewise shun illusion. Avert thy face from world deceptions; mistrust thy senses, they are false. But within thy body — the shrine of thy sensations — seek in the Impersonal for the "eternal man" (7); and having sought him out, look inward: thou art Buddha (8).
So..mistrust ones senses, even if your friends and spouse are telling you that you are looking unhealthy, moving more slowly, after having decided to follow the UM diet.
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We have, therefore, this interesting triplicity - instinct, intellect and intuition - with instinct lying below the threshold of consciousness, so to speak, with the intellect holding the first place in the recognition of man, as human, and with the intuition lying beyond both of them, and only occasionally making its presence felt in the sudden illuminations and apprehensions of truth which are the gift of our greatest thinkers.
[www.light-weaver.com]
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Both East and West seem to feel that an educational system that does not eventually lead a man out of the world of human affairs into the wider consciousness of spiritual things has failed in its mission and will not measure up to the soaring demand of the human soul. A training that stops short with the intellect, and ignores the faculty to intuit truth which the best minds evidence, lacks much. If it leaves its students with closed and static minds, it has left them without the equipment to touch that intangible and finestQuote
"four-fifths of life" which Dr. Wiggam tells us, lies outside the realm of scientific [30] training altogether.
- Wiggam, Albert Edward, The New Decalogue of Science.
The door must be opened for those who can go beyond the academic training of the mind with relation to physical plane living.
[www.light-weaver.com]
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In the book, From Intellect to Intuition, Alice Bailey puts an emphasis on fire.
Note too that Alice Bailey who lived from the 19th into the early 20th century did what many New Age authors do today--quoted scientists to support her assertions.
Putting the heart (or intuition) ahead of the mere intellect is old New Age stuff.
It must be said that Blavatsky and Bailey wrote in complex sentences, and in old fashioned styale. But at least can expose oneself to their texts, decide whether to agree or disagree disagree. And then one can put Blavatsky and Bailey's writing aside, close their books and not have one's own mind feel bruised and exhausted.
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corboy
Once again, this stuff is not unique. Putting the heart (or body) ahead of the mind is old New Age stuff.
A lot is said here about critical thinking. Krite, the root word from Greek, means the making of distinctions. Comparisons. Which is what is needed when deciding SB is superior to every other teacher.
However, true critical thinking is much more than making distinctions. It means examining claims against a criterion (means of comparison)--in this case, scientific evidence based medicine.
Now...look how old this heart versus head mindset actually is. (Another comparsion and a value driven judgement that heart is better than head)
......
The door must be opened for those who can go beyond the academic training of the mind with relation to physical plane living.
[www.light-weaver.com]
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In the book, From Intellect to Intuition, Alice Bailey puts an emphasis on fire.
Note too that Alice Bailey who lived from the 19th into the early 20th century did what many New Age authors do today--quoted scientists to support her assertions.
Putting the heart (or intuition) ahead of the mere intellect is old New Age stuff.
It must be said that Blavatsky and Bailey wrote in complex sentences, and in old fashioned styale. But at least can expose oneself to their texts, decide whether to agree or disagree disagree. And then one can put Blavatsky and Bailey's writing aside, close their books and not have one's own mind feel bruised and exhausted.
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Alexander Berzin
November 1996, revised May and December 2003
[This article is also available in Slovenian translation.]
Introduction
Many foreign myths have grown around the legend of Shambhala found in the Kalachakra literature.
Some were spread to win military or political support, such as the identification of Russia, Mongolia, or Japan as Shambhala. Others appeared within occult movements and mixed Buddhist ideas with concepts from other systems of belief. Several even spawned expeditions to find the fabled land.
Two camps arose among the occult versions. One side regarded Shambhala as a utopian paradise whose people will save the world. The British novelist, James Hilton, fits into this camp.
His 1933 work, Lost Horizon, describes Shangrila as a spiritual paradise found in an inaccessible, hidden valley in Tibet. Shangrila is undoubtedly a romantic corruption of Shambhala.
The other side depicted Shambhala as a land of malevolent power. Several postwar accounts of the connection between Nazism and the Occult present this interpretation. It is important not to confuse either of these distortions with Buddhism itself.
Let us trace the phenomenon.
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Theosophy
Madame Helena Blavatsky (1831-1891) was born in the Ukraine to Russian nobility. Endowed with extrasensory powers, (Berzin is being generous here-Corboy)she traveled the world in search of occult, secret teachings and spent many years on the Indian subcontinent. From 1867 to 1870, she studied Tibetan Buddhism with Indian masters, most likely from the Tibetan cultural regions of the Indian Himalayas, during her purported stay at Tashilhunpo Monastery in Tibet.
Blavatsky encountered Tibetan Buddhism at a time when European Oriental scholarship was still in its infancy and few translations or accounts were available.
Further, she was able to learn only disjointed fragments of its vast teachings.
In her private letters, she wrote that because the Western public at that time had little acquaintance with Tibetan Buddhism, she decided to translate and explain the basic terms with more popularly known concepts from Hinduism and the Occult.
*(Resulting in distortion Corboy. Blavatsky was greatly influenced by Bulwar Lytton's novel, Zanoni, and incorporated its ideas into her own system--see Peter Washington's Mme Blavatsky's Baboon)
For example, she translated three of the four island-worlds (four continents) around Mount Meru as the sunken lost islands of Hyperborea, Lemuria, and Atlantis. Likewise, she presented the four humanoid races mentioned in the abhidharma and Kalachakra teachings (born from transformation, moisture and heat, eggs, and wombs) as the races of these island-worlds. (This is a distortion of the Buddhist Pali scriptures. Buddha states that beings are born from heat, eggs, wombs, but didnt presume to classify them as 'races'--thats the 19th century hang up sneaking in. And the claptrap about "island-worlds" and Hyperboria, Lemuria, Atlantis and root races, are NOT from authentic Buddhist scriptures at all.-Corboy. But as noted, Buddhist scholarship was in its infancy in the West, and mass circulation of Blavatsky's material reached a reading public that lacked means of comparison.)
Her belief that the esoteric teachings of all the world’s religions form one body of occult knowledge reinforced her decision to translate in this manner and she set out to demonstrate that in her writings.
Together with the American spiritualist Colonel Henry Steel Olcott, Madame Blavatsky founded the Theosophical Society in 1875 in New York. Its international headquarters moved to Madras, India, shortly thereafter. When her colleague Alfred Percy Sinnett identified Theosophy with esoteric Buddhism in Esoteric Buddhism (1883), Blavatsky refuted his claim. According to her posthumously published Letters of H. P. Blavatsky to A. P. Sinnett, Blavatsky’s position was that Theosophy transmitted the “secret occult teachings of trans-Himalaya,” not the teachings of Tibetan Buddhism.
*Nevertheless, through her writings, the West first came to associate Shambhala with the Occult and many subsequently confused this connection with the actual teachings of Buddhism.
In 1888, Blavatsky mentioned Shambhala in her main work, The Secret Doctrine, the teachings for which she said she received telepathically from her teachers in Tibet. She wrote in a letter that although her teachers were reincarnate “byang-tzyoobs” or “tchang-chubs” (Tib. byang-chub, Skt. bodhisattva), she had called them “mahatmas” since that term was more familiar to the British in India.
The Tibetan source of the teachings in The Secret Doctrine, Blavatsky claimed, is The Stanzas of Dzyan, the first volume of commentaries to the seven secret folios of Kiu-te. “Kiu-te” transcribes the Tibetan “rgyud-sde,” meaning “tantra division,” which is the title of the first section of the Kangyur, the Tibetan translations of Buddha’s words.
“Dzyan” transcribes the Sanskrit “dhyana” (Jap. zen), meaning mental stability. Blavatsky was aware that The Kalachakra Tantra was the first item in the tantra division of the Kangyur, since she mentioned that fact in one of her notes. She explained, however, that the seven secret folios were not actually part of the published Kiu-te, and thus we do not find anything similar to The Stanzas of Dzyan in that collection.
It is unclear to what extent Blavatsky actually studied the Kalachakra texts directly. The earliest Western material on the topic was an 1833 article entitled “Note on the Origins of the Kalachakra and Adi-Buddha Systems” by the Hungarian pioneer scholar Alexander Csomo de Körös (Körösi Csoma Sandor).
De Körös compiled the first dictionary and grammar of Tibetan in a Western language, English, in 1834. Jakov Schmidt’s Tibetan-Russian Dictionary and Grammar soon followed in 1839. Most of Blavatsky’s familiarity with Kalachakra, however, came from the chapter entitled “The Kalachakra System” in Emil Schlagintweit’s Buddhism in Tibet (1863), as evidenced by her borrowing many passages from that book in her works. Following her translation principle, however, she rendered Shambhala in terms of similar concepts in Hinduism and the Occult.
The first English translation of The Vishnu Purana, by Horace Hayman Wallace, had appeared in 1864, three years before Blavatsky’s purported visit to Tibet.
Accordingly, she explained Shambhala in terms of the Hindu presentation in this text: it is the village where the future messiah, Kalki Avatar, will appear. The Kalki, Blavatsky wrote, is “Vishnu, the Messiah on the White Horse of the Brahmins; Maitreya Buddha of the Buddhists; Sosiosh of the Parsis; and Jesus of the Christians.” She also claimed that Shankaracharya, the early ninth-century founder of Advaitya Vedanta, “still lives among the Brotherhood of Shamballa, beyond the Himalayas.”
Elsewhere, she wrote that when Lemuria sank, part of its people survived in Atlantis, while part of its elect migrated to the sacred island of “Shamballah” in the Gobi Desert. Neither the Kalachakra literature nor The Vishnu Purana, however, has any mention of Atlantis, Lemuria, Maitreya, or Sosiosh. The association of Shambhala with them, however, continued among Blavatsky’s followers.
Blavatsky’s placement of Shambhala in the Gobi Desert is not surprising since the Mongols, including the Buryat population of Siberia and the Kalmyks of the lower Volga region, were strong followers of Tibetan Buddhism, particularly its Kalachakra teachings. For centuries, Mongols everywhere have believed that Mongolia is the Northern Land of Shambhala and Blavatsky was undoubtedly acquainted with the Buryat and Kalmyk beliefs in Russia.
Blavatsky might also have received confirmation of her placement of Shambhala in the Gobi Desert from the writings of Csoma de Körös. In an 1825 letter, he wrote that Shambhala is like a Buddhist Jerusalem and lay between 45 and 50 degrees longitude. Although he felt that Shambhala would probably be found in the Kizilkum Desert in Kazakhstan, the Gobi also fell within the two longitudes. Others later would also locate it within these parameters, but either in East Turkistan (Xinjiang, Sinkiang) or the Altai Mountains.
Although Blavatsky herself never asserted that Shambhala was the source of The Secret Doctrine, several later Theosophists made this connection.
Foremost among them was Alice Bailey in Letters on Occult Meditation (1922). Helena Roerich, in her Collected Letters (1935-1936), also wrote that Blavatsky was a messenger of the White Brotherhood from Shambhala. Moreover, she reported that in 1934 the Ruler of Shambhala had recalled to Tibet the mahatmas who had transmitted to Blavatsky the secret teachings.
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Alice Bailey and the “Shambhala Force”
The British Theosophist Alice Bailey (1880-1949) was a medium who claimed to channel and receive occult letters from a Tibetan master.
After losing her battle with Annie Besant for leadership of the Theosophical movement, she founded the Lucifer Trust in 1920 in the United States.
Originally calling her trust the Tibetan Lodge, she changed its name once more in 1922 to the Lucis Trust. Her lectures and writings spawned the New Age movement. She called the New Age both the Aquarian Age and the Age of Maitreya.
In Initiations, Human and Solar (1922), Letters on Occult Meditation (1922), A Treatise on Cosmic Fire (1925), and A Treatise on White Magic (1934), Bailey wrote extensively about “the Shambhalla Force.” Reminiscent of Roerich, she took Shambhala to be “the seat of Cosmic Fire,” which is a force for purification. Rather than conceiving of this force as benevolent agni, however, she followed Steiner’s lead and associated it with Lucifer. Thus, she spoke of it as a source of destructive power to eject degenerate forms of teachings and to establish a pure New Age.
The Shambhala Force, Bailey explained, is the highly volatile energy of self-will. In itself, it is extremely destructive and can be the source of “Evil.” When seen as the Divine Will, however, initiates can harness it for the ultimate “Good.” A “Hierarchy” in Shambhala, headed by Maitreya, protects the Force and, at the proper time, will initiate the ripe into “the Mysteries of the Ages,” “the Plan.” One wonders if her ideas inspired the Star Wars vision of “the Force,” as a power that can be harnessed for good or evil, and which is guarded by a brotherhood of Jedi Warriors.
Like Steiner, Bailey adapted the concept not only of Lucifer, but also of the Antichrist, and this time associated it with the Shambhala Force.
Borrowing Theosophical concepts, she said that the Shambhala Force had made its presence known twice before in history. The first time was during the Lemurian Age, heralding the individualization of mankind.
The second was “during the Atlantean days of struggle between the Lords of Light and the Lords of Material Form, the Dark Forces.” Nowadays, she continued – referring to the period between the two World Wars – it is manifesting as the force to destroy what is undesirable and obstructive in present world forms of government, religion, and society.