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Articles de H.P. Blavatsky

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Helena Petrovna Blavatsky (1831 - 1891) ou Madame Blavatsky fut sans conteste la femme la plus extraordinaire du 19e siècle. Née d'une famille de la grande noblesse russe, elle entreprendra pendant plus de 20 années, une série d'interminables voyages autour de la terre. Elle rencontra d'authentiques maîtres spirituels. Au contact de ces maîtres, en Inde et surtout au Tibet, elle découvrit ce qu'elle allait appeler la Théosophie, philosophie ésotérique représentant la Tradition commune à toutes les religions.Elle consacra toutes ses forces à propager cette philosophie qui pour elle devait servir à unir les hommes, au-delà des sectarismes.

En fondant avec quelques amis, dont le Colonel Henry S. Olcott et William Q. Judge, la Theosophical Society (Société Théosophique) à New York, en 1875, elle lançait ce qui allait devenir un grand mouvement planétaire de renouveau, dans le domaine philosophique, humaniste et spirituel.

Mme Blavatsky a laissé une œuvre écrite considérable comprenant un millier d'articles et plusieurs ouvrages majeurs : Isis Dévoilée ; La Doctrine Secrète ; La Clef de la Théosophie ; La Voix du Silence ; Raja Yoga ou Occultisme ; Les Cinq messages ; Les rêves et l'éveil intérieur (de H.P. Blavatsky et W.Q. Judge)

De nombreux articles de Blavatsky sont accessibles en ligne.

Elle décède le 8 mai 1891 à Londres (Angleterre).

Compléments sur le symbolisme de l'arbre de vie

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Voici quelques passages d'écrits de H.P. Blavatsky, pour éclairer la comprehension du symbolisme de l'Arbre de Vie:

Les degrés d'initiations
L'arbre de vie
Le Tétragramme
Définition des "Arbres de Vie" - "Trees of Life".

Les degrés d'initiations

« There are four grades of initiation mentioned in exoteric works, which are known respectively in Sanskrit as "Sҫrôtâpanna," "Sagardagan," "Anagamin," and "Arhan"—the four paths to Nirvana, in this, our fourth Round, bearing the same appellations. The Arhan, though he can see the Past, the Present, and the Future, is not yet the highest Initiate; for the Adept himself, the initiated candidate, becomes chela (pupil) to a higher Initiate. Three further higher grades have to be conquered by the Arhan who would reach the apex of the ladder of Arhatship. There are those who have reached it even in this fifth race of ours, but the faculties necessary for the attainment of these higher grades will be fully developed in the average ascetic only at the end of this Root-Race, and in the Sixth and Seventh. Thus there will always be Initiates and the Profane till the end of this minor Manvantara, the present life-cycle. The Arhats of the "fire-mist" of the 7th rung are but one remove from the Root-Base of their Hierarchy—the highest on Earth, and our Terrestrial chain. This "Root-Base" has a name which can only be translated by several compound words into English"—"the ever-living-human-Banyan." This "Wondrous Being" descended from a "high region," they say, in the early part of the Third Age, before the separation of the sexes of the Third Race.

« This Third Race is sometimes called collectively "the Sons of Passive Yoga," i.e., it was produced unconsciously by the second Race, which, as it was intellectually inactive, is supposed to have been constantly plunged in a kind of blank or abstract contemplation, as required by the conditions of the Yoga state. In the first or earlier portion of the existence of this third race, while it was yet in its state of purity, the "Sons of Wisdom," who, as will be seen, incarnated in this Third Race, produced by Kriyasakti a progeny called the "Sons of Ad" or "of the Fire-Mist," the "Sons of Will and Yoga," etc. They were a conscious production, as a portion of the race was already animated with the divine spark of spiritual, superior intelligence. It was not a Race, this progeny. It was at first a wondrous Being, called the "Initiator," and after him a group of semi-divine and semi-human beings. "Set apart" in Archaic genesis for certain purposes, they are those in whom are said to have incarnated the highest Dhyanis, "Munis and Rishis from previous Manvantaras"—to form the nursery for future human adepts, on this earth and during the present cycle. These "Sons of Will and Yoga" born, so to speak, in an immaculate way, remained, it is explained, entirely apart from the rest of mankind.

« The "BEING" just referred to, which has to remain nameless, is the Tree from which, in subsequent ages, all the great historically known Sages and Hierophants, such as the Rishi Kapila, Hermes, Enoch, Orpheus, etc., etc., have branched off. As objective man, he is the mysterious (to the profane—the ever invisible) yet ever present Personage about whom legends are rife in the East, especially among the Occultists and the students of the Sacred Science. It is he who changes form, yet remains ever the same. And it is he again who holds spiritual sway over the initiated Adepts throughout the whole world. He is, as said, the "Nameless One" who has so many names, and yet whose names and whose very nature are unknown. He is the "Initiator," called the "GREAT SACRIFICE." For, sitting at the threshold of LIGHT, he looks into it from within the circle of Darkness, which he will not cross; nor will he quit his post till the last day of this life-cycle. Why does the solitary Watcher remain at his self-chosen post? Why does he sit by the fountain of primeval Wisdom, of which he drinks no longer, as he has naught to learn which he does not know—aye, neither on this Earth, nor in its heaven? Because the lonely, sore-footed pilgrims on their way back to their home are never sure to the last moment of not losing their way in this limitless desert of illusion and matter called Earth-Life. Because he would fain show the way to that region of freedom and light, from which he is a voluntary exile himself, to every prisoner who has succeeded in liberating himself from the bonds of flesh and illusion. Because, in short, he has sacrificed himself for the sake of mankind, though but a few Elect may profit by the GREAT SACRIFICE.

« It is under the direct, silent guidance of this MAHA—(great)—GURU that all the other less divine Teachers and instructors of mankind became, from the first awakening of human consciousness, the guides of early Humanity. It is through these "Sons of God" that infant humanity got its first notions of all the arts and sciences, as well as of spiritual knowledge; and it is they who have laid the first foundation-stone of those ancient civilizations that puzzle so sorely our modern generation of students and scholars. (1)


(1) Let those who doubt this statement explain the mystery of the extraordinary knowledge possessed by the ancients—alleged to have developed from lower and animal-like savages, the cave-men of the Palæolithic age—on any other equally reasonable grounds. Let them turn to such works as those of Vitruvius Pollio of the Augustan age, on architecture, for instance, in which all the rules of proportion are those taught anciently at initiations, if he would acquaint himself with the truly divine art, and understand the deep esoteric significance hidden in every rule and law of proportion. No man descended from a Palæolithic cave-dweller could ever evolve such a science unaided, even in millenniums of thought and intellectual evolution. It is the pupils of those incarnated Rishis and Devas of the third Root Race, who handed their knowledge from one generation to another, to Egypt and Greece with its now lost canon of proportion; as it is the Disciples of the Initiates of the 4th, the Atlanteans, who handed it over to their Cyclopes, the "Sons of Cycles" or of the "Infinite," from whom the name passed to the still later generations of Gnostic priests. "It is owing to the divine perfection of those architectural proportions that the Ancients could build those wonders of all the subsequent ages, their Fanes, Pyramids, Cave-Temples, Cromlechs, Cairns, Altars, proving they had the powers of machinery and a knowledge of mechanics to which modern skill is like a child's play, and which that skill refers to itself as the 'works of hundred-handed giants.'" (See "Book of God," Kenealy.) Modern architects may not altogether have neglected those rules, but they have superadded enough empirical innovations to destroy those just proportions. It is Vitruvius who gave to posterity the rules of construction of the Grecian temples erected to the immortal gods; and the ten books of Marcus Vitruvius Pollio on Architecture, of one, in short, who was an initiate, can only be studied esoterically. The Druidical circles, the Dolmen, the Temples of India, Egypt and Greece, the Towers and the 127 towns in Europe which were found "Cyclopean in origin" by the French Institute, are all the work of initiated Priest-Architects, the descendants of those primarily taught by the "Sons of God," justly called "The Builders." This is what appreciative posterity says of those descendants. "They used neither mortar nor cement, nor steel nor iron to cut the stones with; and yet they were so artfully wrought that in many places the joints are not seen, though many of the stones, as in Peru, are 18 ft. thick, and in the walls of the fortress of Cuzco there are stones of a still greater size." (Acosta, vi., 14.) "Again, the walls of Syene, built 5,400 years ago, when that spot was exactly under the tropic, which it has now ceased to be, were so constructed that at noon, at the precise moment of the solar solstice, the entire disc of the Sun was seen reflected on their surface—a work which the united skill of all the astronomers of Europe would not now be able to effect."— (Kenealy, "Book of God.")

H.P. Blavatsky (The Secret Doctrine, Volume I, pages 206 à 208)

L'arbre divin

It was called into being, a ready and perfect vehicle for the incarnating denizens of higher spheres, who took forthwith their abodes in these forms born of Spiritual WILL and the natural divine power in man. It was a child of pure Spirit, mentally unalloyed with any tincture of earthly element. Its physical frame alone was of time and of life, as it drew its intelligence direct from above. It was the living tree of divine wisdom; and may therefore be likened to the Mundane Tree of the Norse Legend, which cannot wither and die until the last battle of life shall be fought, while its roots are gnawed all the time by the dragon Nidhogg; for even so, the first and holy Son of Kriyasakti had his body gnawed by the tooth of time, but the roots of his inner being remained for ever undecaying and strong, because they grew and expanded in heaven not on earth. He was the first of the FIRST, and he was the seed of all the others. There were other "Sons of Kriyasakti" produced by a second Spiritual effort, but the first one has remained to this day the Seed of divine Knowledge, the One and the Supreme among the terrestrial "Sons of Wisdom." Of this subject we can say no more, except to add that in every age—aye, even in our own—there have been great intellects who have understood the problem correctly.

H.P. Blavatsky (The Secret Doctrine, Volume I, page 211)

Le Tétragramme

Article de H.P. Blavatsky, « The Tetragrammaton » :

Définition des « Arbres de vie » ― "Trees of Life"

From the highest antiquity trees were connected with the gods and mystical forces in nature. Every nation had its sacred tree, with its peculiar characteristics and attributes based on natural, and also occasionally on occult properties, as expounded in the esoteric teachings. Thus the peepul or Âshvattha of India, the abode of Pitris (elementals in fact) of a lower order, became the Bo-tree or ficus religiosa of the Buddhists the world over, since Gautama Buddha reached the highest knowledge and Nirvâna under such a tree. The ash tree, Yggdrasil, is the world-tree of the Norsemen or Scandinavians. The banyan tree is the symbol of spirit and matter, descending to the earth, striking root, and then re-ascending heavenward again. The triple-leaved palâsa is a symbol of the triple essence in the Universe—Spirit, Soul, Matter. The dark cypress was the world-tree of Mexico, and is now with the Christians and Mahomedans the emblem of death, of peace and rest. The fir was held sacred in Egypt, and its cone was carried in religious processions, though now it has almost disappeared from the land of the mummies; so also was the sycamore, the tamarisk, the palm and the vine. The sycamore was the Tree of Life in Egypt, and also in Assyria. It was sacred to Hathor at Heliopolis; and is now sacred in the same place to the Virgin Mary. Its juice was precious by virtue of its occult powers, as the Soma is with Brahmans, and Haoma with the Parsis. "The fruit and sap of the Tree of Life bestow immortality." A large volume might be written upon these sacred trees of antiquity, the reverence for some of which has survived to this day, without exhausting the subject.

H.P. Blavatsky (Theosophical Glossary – Trees of Life)

La Soi-connaissance - La purification du désir - La volonté et le désir

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La Soi-connaissance

(Articles publiés par H.P. Blavatsky dans la revue Lucifer, d'octobre 1887. Traduits en français dans le Cahier Théosophique n°9 - © Textes Théosophiques, Paris)

Pour obtenir la soi-connaissance il est d'abord nécessaire de devenir profondément conscient de son ignorance, de sentir dans chaque fibre de son cœur qu'on est constamment trompé par soi-même.
La seconde condition requise est la conviction encore plus profonde qu'une telle connaissance — intuitive et sûre — peut être obtenue par l'effort.
La troisième et la plus importante est une détermination indomptable d'obtenir cette connaissance et de la regarder sans crainte.
La soi-connaissance dont il est question ici peut s'atteindre par ce que l'on appelle couramment r « analyse de soi ». On n'y parvient pas par le raisonnement, ni par un processus cérébral quelconque, car c'est l'éveil à la conscience de la nature Divine de l'homme. Obtenir cette connaissance est une réalisation plus grande que de commander aux éléments ou de connaître l'avenir.

La purification du désir

Lorsque le désir est dirigé vers ce qui est purement abstrait, lorsqu'il a perdu toute trace, toute teinte de « soi », alors il est devenu pur.
Le premier pas vers cette pureté consiste à tuer le désir de ce qui est du domaine de la matière, car seule la personnalité séparée peut s'en réjouir.
Le second pas consiste à cesser de convoiter même des abstractions telles que le pouvoir, la connaissance, l'amour, le bonheur ou la renommée, car, après tout, elles ne sont qu'égoïsme.
La vie elle-même enseigne ces leçons ; car lorsqu'on atteint l'objet de tels désirs, on ne trouve que le fruit de la Mer Morte. Ceci nous l'apprenons par l'expérience. La perception intuitive saisit la vérité positive que la satisfaction ne peut être atteinte que dans l'infini ; la volonté fait de cette conviction un fait réel conscient jusqu'à ce qu'enfin tout désir soit centré sur l'Éternel.

La volonté et le désir

L'homme a la possession exclusive de la VOLONTÉ sur ce plan de conscience qui est le nôtre. Elle le distingue de la brute en qui le désir instinctif est seul actif.
Le DÉSIR, dans son sens le plus large, est la force créatrice de l'Univers. Ainsi considéré, il ne se distingue pas de la Volonté; mais nous, hommes, ne connaissons jamais le désir sous cette forme tant que nous ne restons que des hommes. Par conséquent, la Volonté et le Désir sont envisagés ici comme étant opposés.
Ainsi, la Volonté est issue du Divin, du Dieu dans l'homme; le Désir est le pouvoir moteur de la vie animale.
La plupart des hommes vivent dans le désir et par lui, le confondant avec la volonté. Mais celui qui veut atteindre au but doit séparer la volonté du désir et faire que sa volonté commande, car le désir est instable et toujours changeant, tandis que la volonté est ferme et constante.
La volonté et le désir sont tous deux des créateurs absolus qui modèlent l'homme et son entourage. Mais la volonté crée avec intelligence — le désir, aveuglément et inconsciemment. L'homme, par conséquent, se fait à l'image de ses désirs, à moins que, grâce à sa volonté, il ne se crée, à la ressemblance du Divin, enfant de la lumière.
Sa tâche est double : éveiller la volonté, la fortifier par l'usage et la conquête, la rendre maîtresse absolue dans sa nature incarnée, et, parallèlement à ceci, purifier le désir.
La connaissance et la volonté sont les instruments nécessaires à l'accomplissement de cette purification.

Les animaux ont-ils une âme ?

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Article de H.P. Blavatsky publié en anglais dans le revue Theosophist de janvier, février et mars 1886, sous le titre "Have Animals Souls". Copyright de la traduction : Textes Theosophiques, Paris.

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Qu’est-ce que la Théosophie ?

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Article de Blavatsky paru en anglais dans la revue The Theosophist d'octobre 1879.

On a si souvent posé cette question, et tant de malentendus se sont élevés à son sujet, que les éditeurs d'un journal consacré à l'exposé de la Théosophie dans le monde seraient impardonnables s'ils ne parvenaient pas, sur ce point, à se faire comprendre parfaitement de leurs lecteurs, dès le premier numéro. Notre titre implique deux autres questions auxquelles réponse sera donnée ultérieurement : « Qu'est-ce que la Société Théosophique ? », et « Que sont les Théosophes ? ».

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