Bureaucrats, Interface administrators, Administrators (Semantic MediaWiki), Curators (Semantic MediaWiki), Editors (Semantic MediaWiki), Suppressors, Administrators, trusted
15,191
edits
HPB-SD(ed.1) v.1 p.1 st.1 sl.9 (view source)
Revision as of 17:05, 11 November 2024
, 11 November 2024no edit summary
No edit summary |
No edit summary |
||
| Line 38: | Line 38: | ||
{{Page|50|the secret doctrine.}} | {{Page|50|the secret doctrine.}} | ||
{{Style P-No indent|is explained in Vishnu Purâna as : “ that which is the unevolved cause, is emphatically called by the most eminent sages Pradhâna, original base, which is subtile Prakriti, viz., that which is eternal, and which at once is (or comprehends) what is and what is not, or is mere process.” “ Prakriti,” however, is an incorrect word, and Alaya would explain it better ; for Prakriti is not the “ uncognizable Brahma.” * It is a mistake of those who know nothing of the Universality of the Occult doctrines from the very cradle of the human races, and especially so of those scholars who reject the very idea of a “ primordial revelation,” to teach that the Anima Mundi, the One Life or “ Universal Soul,” was made known only by Anaxagoras, or during his age. This philosopher brought the teaching forward simply to oppose the too materialistic conceptions on Cosmogony of Democritus, based on his exoteric theory of ''blindly ''driven atoms. Anaxagoras of Clazomene was not its inventor but only its propagator, as also was Plato. That which he called Mundane Intelligence, the nous (νοῦς), the principle that according to his views is absolutely separated and free from matter and acts on design, † was called Motion, the one life, or ''Jivatma'', ages before the year 500 b.c. in India. Only the Aryan philosophers never endowed the principle, which with them is infinite, with the finite “ attribute ” of “ thinking.”}} | {{Style P-No indent|is explained in Vishnu Purâna as : “ that which is the unevolved cause, is emphatically called by the most eminent sages Pradhâna, original base, which is subtile Prakriti, viz., that which is eternal, and which at once is (or comprehends) what is and what is not, or is mere process.” “ Prakriti,” however, is an incorrect word, and Alaya would explain it better ; for Prakriti is not the “ uncognizable Brahma.” * It is a mistake of those who know nothing of the Universality of the Occult doctrines from the very cradle of the human races, and especially so of those scholars who reject the very idea of a “ primordial revelation,” to teach that the Anima Mundi, the One Life or “ Universal Soul,” was made known only by Anaxagoras, or during his age. This philosopher brought the teaching forward simply to oppose the too materialistic conceptions on Cosmogony of Democritus, based on his exoteric theory of ''blindly ''driven atoms. Anaxagoras of Clazomene was not its inventor but only its propagator, as also was Plato. That which he called Mundane Intelligence, the nous (νοῦς), the principle that according to his views is absolutely separated and free from matter and acts on design, † was called Motion, the {{Style S-Small capitals|one life}}, or ''Jivatma'', ages before the year 500 b.c. in India. Only the Aryan philosophers never endowed the principle, which with them is infinite, with the finite “ attribute ” of “ thinking.”}} | ||
This leads the reader naturally to the “ Supreme Spirit ” of Hegel and the German Transcendentalists as a contrast that it may be useful to point out. The schools of Schelling and Fichte have diverged widely from the primitive archaic conception of an absolute principle, and have mirrored only an aspect of the basic idea of the Vedanta. Even the “ Absoluter Geist ” shadowed forth by von Hartman in his pessimistic philosophy of the Unconscious, while it is, perhaps, the closest approximation made by European speculation to the Hindu Adwaitee Doctrines, similarly falls far short of the reality. | This leads the reader naturally to the “ Supreme Spirit ” of Hegel and the German Transcendentalists as a contrast that it may be useful to point out. The schools of Schelling and Fichte have diverged widely from the primitive archaic conception of an absolute principle, and have mirrored only an aspect of the basic idea of the Vedanta. Even the “ Absoluter Geist ” shadowed forth by von Hartman in his pessimistic philosophy of the Unconscious, while it is, perhaps, the closest approximation made by European speculation to the Hindu Adwaitee Doctrines, similarly falls far short of the reality. | ||