Вокруг дискуссии об Огненном теле

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Сообщение от Alexandr5

Пришло письмо по электронной почте с вопросом - зачем иметь в виду гуны (манас, будхи и атма - у Блаватской) в связи с духовностью.

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Таких примеров можно приводить много.
Но заметьте, я говоря обо всем этом, ничего не упоминал, кроме трех гун (по "русски" - сознания разума, чувств души и сил тела).

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К то му же, как можно обойтись без гун (сознания - раждас в Ражда Йоге). если сама Агни Йога есть развитие Раджа Йоги, а Ее Владыка - божество именуемое Агни. Ведь две другие гуны Раджа Йоги (саттва и тамас в Кали югу), имеют других Владык, и образуют две другие йоги (бхакти и карма йогу).

Что ж Вы ахинею-то несёте, уважаемый директор? Покажите, где у ЕПБ написано, как у Вас, что три гуны - это "манас, будхи и атма". Всё у Вас в голове перемешалось. Вот разъяснения ЕПБ по поводу трёх гун из первой части её "Инструкций" (сорри за инглиш - у кого есть русский перевод, положите рядом, если не сложно):

“It might be as well to add a few words here about the gunas, because they are sometimes confused with the cosmic essences or tattwas. The gunas or ‘qualities,’ commonly enumerated as sattva, rajas and tamas, are the three fundamental and universally potent modes of consciousness of the armies of beings which make the universe. From sattva flow forth the other two modes of consciousness, rajas or activity, and tamas or inactivity, generally speaking. Now the union of these two qualities, which do not neutralize each other but combine to form something superior to either, is what is meant by sattva––that which is ‘real.’ It is the condition in which the high gods live.
“When the universe is in manvantaric manifestation, it is the rajas quality which predominates, although of course the tamas and likewise the sattva are both present. When the universe is in pralaya with the unending peace and quiet that then prevail, the predominating quality is highest tamas, yet rajas is present, albeit relatively latent. Thus in the Vedas as well as in the Laws of Manu it is stated that before manifestation begins the universe is in the tamas condition, in utter repose. Of course the highest principles of the universe are then in the sattva quality, while the rajas quality during pralaya is dormant.
“Hindu philosophy in connection with its Trimurti or triad of Brahma-Vishu-Śiva, usually ascribes the sattva gua or characteristic to Brahma; the quality of rajas to Vishu; and the quality of tamas to Śiva. Yet in both manvantara and pralaya the sattva quality runs throughout all. Thus the gods while eternally active are nevertheless peaceful because filled with wisdom, and their motions are effortless activity, and their actions are wondrously quiet and undisturbed.
“Furthermore, every one of the gunas––because the universe is fundamentally one, and all things in it are interblended and interacting––is itself threefold, otherwise we should have each of these three universal qualities existing absolutely separate and distinct from the other two, and this would make three absolutes. They are not absolutes, but all three are relative; and both rajas and tamas, when united and balancing each other without loss of individuality in either, manifest the presence of their common originant, sattva.
“It has been customary among some Orientalists, who do not understand the esoteric meaning of these gunas, to speak of the tamas as being only sloth, darkness, evil, but this is quite wrong; for there is a sattva-tamas as well as a tamas-tamas; and the same type of observation may be made with regard to both the rajas and the sattva character or guna.
“Thus it is that every one of the cosmic essences or tattwas is marked by the presence and inherent activity of the three gunas, each one acting in conjunction with the other twain. It should be the endeavor of all men to bring forth the sattva quality especially, for this means that instead of the frequent unbalance or bias of either rajas or tamas, both these qualities are in balance in the character and cooperating.”