El Tibetano

Alice A. Bailey — A Treatise on Cosmic Fire (1925) [DECLARED]

Alice A. Bailey — A Treatise on White Magic (1934) [DECLARED]

Teosofía · Member

«Suffice it to say, that I am a Tibetan disciple of a certain degree, and this tells you but little, for all are disciples from the humblest aspirant up to, and beyond, the Christ Himself.» — se presenta como discípulo tibetano de cierto grado y quita peso al dato en la misma frase: discípulos lo son todos, del aspirante más humilde al Cristo.

«I live in a physical body like other men, on the borders of Tibet, and at times (from the exoteric standpoint) preside over a large group of Tibetan lamas, when my other duties permit.» — declara cuerpo físico en la frontera del Tíbet y dice presidir a ratos, desde el punto de vista exotérico, un grupo grande de lamas.

«It is this fact that has caused it to be reported that I am an abbot of this particular lamasery.» — atribuye a ese hecho el rumor de que es abad de esa lamasería, sin hacerlo suyo.

«Those associated with me in the work of the Hierarchy (and all true disciples are associated in this work) know me by still another name and office.» — declara un nombre y un cargo más, que solo conocen los asociados a la obra de la Jerarquía.

«A.A.B. knows who I am and recognises me by two of my names.» — nombra a A.A.B. como quien sabe quién es y lo reconoce por dos de sus nombres.

«I am a brother of yours, who has travelled a little longer upon the Path than has the average student, and has therefore incurred» — se sitúa como hermano del lector, algo más adelantado en el Sendero que el estudiante medio; la frase sigue en la plana 13.

«greater responsibilities. I am one who has wrestled and fought his way into a greater measure of light than has the aspirant who will read this article, and I must therefore act as a transmitter of the light, no matter what the cost.» — saca de esa ventaja una responsabilidad mayor y el deber de hacer de transmisor de la luz.

«I am not an old man, as age counts among the teachers, yet I am not young or inexperienced.» — dice su edad por la cuenta de los maestros: ni viejo ni joven sin experiencia.

«My work is to teach and spread the knowledge of the Ageless Wisdom wherever I can find a response, and I have been doing this for many years.» — declara su trabajo: enseñar y difundir la Sabiduría Atemporal donde halle respuesta, desde hace muchos años.

«I seek also to help the Master M. and the Master K.H. whenever opportunity offers, for I have been long connected with Them and with Their work.» — se declara ligado de antiguo a los Maestros M. y K.H. y a su obra.

«In all the above, I have told you much; yet at the same time I have told you nothing which would lead you to offer me that blind obedience and the foolish devotion which the emotional aspirant offers to the Guru and Master Whom he is as yet unable to contact.» — dice que lo dicho no autoriza la obediencia ciega ni la devoción que el aspirante emocional ofrece al Maestro.

«Nor will he make that desired contact until he has transmuted emotional devotion into unselfish service to humanity,—not to the Master.» — pone como condición del contacto que la devoción emocional se vuelva servicio a la humanidad y no al Maestro.

«Nor will he make that desired contact until he has transmuted emotional devotion into unselfish service to humanity-not to the Master. The books that I have written are sent out» — el mismo pasaje en el otro volumen, que aquí sigue con los libros que dice haber escrito; la frase se corta en el salto de plana.

«They may, or may not, be correct, true and useful.» — dice de sus libros que pueden ser correctos, verdaderos y útiles, o no serlo.

«It is for you to ascertain their truth by right practice and by the exercise of the intuition.» — deja la prueba al lector: la práctica recta y el ejercicio de la intuición.

«Neither I nor A.A.B. is the least interested in having them acclaimed as inspired writings, or in having anyone speak of them (with bated breath) as being the work of one of the Masters.» — rechaza de antemano, por los dos, que a esos libros se los aclame como escritura inspirada o como obra de uno de los Maestros.

«If the teaching conveyed calls forth a response from the illumined mind of the worker in the world, and brings a flashing forth of his intuition, then let that teaching be accepted. But not otherwise.» — da la segunda prueba, la respuesta de la mente iluminada y el destello de la intuición, y pone el límite en la misma frase.

«If the statements meet with eventual corroboration, or are deemed true under the test of the Law of Correspondences, then that is well and good.» — admite la corroboración posterior o la Ley de Correspondencias como criterios.

«But should this not be so, let not the student» — y cierra la alternativa por el otro lado; la frase sigue en la plana 15.

«accept what is said. August 1934» — el remate y la fecha con que el prólogo se firma, agosto de 1934.

«It is not my function to make individual and personal application of the teaching given. That must be done by each student for himself.» — se pone un límite: aplicar la enseñanza a cada caso le toca a cada estudiante.

«My anonymity and status must be preserved, and my rank be regarded as only that of a senior student and of an aspirant to that expansion of consciousness which is for me the next step forward.» — pide que se preserve su anonimato y que su rango se lea como el de un estudiante mayor.

«What I say of truth alone is of moment; the inspiration and help I can accord to any pilgrim on the path is alone vital; that which I have learned through experience is at the disposal of the earnest aspirant; and the wideness of the vision which I can impart (owing to my having climbed higher up the mountain than some) is my main contribution.» — dice lo único que reclama: la verdad de lo dicho, la ayuda al peregrino, lo aprendido por experiencia y la amplitud de visión.

«To do this we will take the Fifteen Rules for Magic to be found in my earlier book, entitled A Treatise on Cosmic Fire» — remite a un libro anterior que llama suyo, A Treatise on Cosmic Fire, de donde toma las quince Reglas de Magia que va a comentar.

«I shall take for granted certain knowledges and assume the students can follow and comprehend certain technical terms that I may be led to use. I am not dealing with babes but with matured men and women who have chosen a certain way and who are pledged to “walk in the light.”» — dice qué lector supone: hombres y mujeres maduros que ya eligieron un camino.

«All that is possible for me is to grope for those feeble words which will somewhat clothe the thought. As they clothe it they limit it and I am guilty of creating new prisoners who must ultimately be released.» — dice el límite de su propio decir: las palabras visten el pensamiento y al vestirlo lo limitan.

«All books are prison houses of ideas, and only when speech and writing are superseded by telepathic communication and by intuitive interplay will the plan and the technique of its expression be grasped in a clearer fashion.» — llama a los libros prisiones de ideas y pone la comunicación telepática como lo que un día los superará.

«I talk now in symbols; I manipulate words in order to create a certain impression; I construct a thought-form which, when dynamic enough, can impress the brain of a transmitting agent, such as yourself.» — describe su propio método: una forma de pensamiento que, si es bastante dinámica, impresiona el cerebro de un agente transmisor.

«in the light of the future knowledge of humanity, all that is here conveyed is like a fifth reader in grammar» — mide lo que entrega contra el saber futuro de la humanidad y lo compara con un libro de lectura escolar; la frase se corta en el salto de plana.

«is the earnest prayer and deepest aspiration of your brother, THE TIBETAN.» — la firma con que el cuerpo de White Magic se cierra: el hermano del lector, el Tibetano.

«The publication of this book is financed by the Tibetan Book Fund which is established for the perpetuation of the teachings of the Tibetan and Alice A. Bailey.» — la página de derechos nombra por separado las dos enseñanzas que el fondo editorial sostiene, la del Tibetano y la de Alice A. Bailey.

«EXTRACT FROM A STATEMENT BY THE TIBETAN» — el rótulo con que el volumen presenta el prólogo en primera persona; el índice de la plana 6 lo anuncia con las mismas palabras.

«The Master Djwal Khul, or the Master D.K. as He is frequently called, is another adept on the second ray of Love-Wisdom. He is the latest of the adepts taking initiation, having taken the fifth initiation in 1875, and is therefore occupying the same body in which He took the initiation, most of the other Masters having taken the fifth initiation whilst occupying earlier vehicles.» — el volumen de 1922 lo nombra en tercera persona, como uno de los Maestros del capítulo VI: adepto del segundo rayo que tomó la quinta iniciación en 1875.

«His body is not a young one, and He is a Tibetan. He is very devoted to the Master K.H. and occupies a little house not far distant from the larger one of the Master,» — la misma plana dice que su cuerpo no es joven, que es tibetano y que vive cerca de la casa del Maestro K.H.

«He it was Who dictated a large part of that momentous book The Secret Doctrine, and Who showed to H. P. Blavatsky many of the pictures, and gave her much of the data that is to be found in that book.» — y le adjudica el dictado de otro libro, buena parte de The Secret Doctrine, no el de este volumen.

«The story of the many years of telepathic work by the Tibetan with Alice A. Bailey is revealed in her Unfinished Autobiography , published in 1951. This includes the circumstances of her first contact with him, on the physical plane, which took place in California in November 1919» — Foster Bailey, en la Introducción que firma, nombra el arreglo por su nombre y data el primer contacto en el plano físico en California, en noviembre de 1919.

«In the early stages the work involved careful attention to the physical plane conditions which might best help to make the telepathic process more successful. But during the latter years the technique was so perfected and the etheric mechanism of A.A.B. so skilfully attuned and adjusted that the whole process was practically effortless, and the reality and practical usefulness of telepathic interplay was demonstrated to an unique degree» — Foster Bailey describe el método: al principio, cuidado de las condiciones del plano físico; al final, un proceso que dice casi sin esfuerzo.

«During the long course of the work the minds of the Tibetan and A.A.B. became so closely attuned that they were in effect—so far as much of the production of the teaching was concerned—a single joint projecting mechanism» — la fórmula con que Foster Bailey describe el arreglo: un solo mecanismo proyector conjunto.

«Even to the end A.A.B. often spoke of her amazement at the glimpses she obtained through contact with the Tibetan’s mind, of limitless vistas of spiritual truths which she could not possibly have otherwise contacted, and often of a quality she could not possibly express» — Foster Bailey consigna el asombro que ella decía sentir ante lo que atisbaba por el contacto con esa mente.

«At the very beginning of the joint effort and after careful consideration it was decided between the Tibetan (D.K.) and A.A.B. that she as the working disciple on the outer plane should shoulder as much as possible of karmic responsibility on that plane, and that the teaching should go to the public over her signature» — Foster Bailey da el reparto pactado y nombra a la voz por las iniciales D.K.: ella cargaría la responsabilidad en el plano externo y la enseñanza saldría con su firma.

«The entire platform upon which esoteric teaching stands before the public today has been liberated from the limitations and follies of mystery, glamour, claim-making and impracticality, by the position taken by the Tibetan and A.A.B» — Foster Bailey adjudica a la posición de los dos haber librado a la enseñanza esotérica del misterio y la reclamación.

«In A Treatise on Cosmic Fire the Tibetan has given us what H. P. Blavatsky prophesied he would give, namely the psychological key to the Cosmic Creation» — Foster Bailey adjudica al volumen lo que dice que H. P. Blavatsky profetizó.

«20th century a disciple would come who would give the psychological key to her own monumental work The Secret Doctrine on which treatise the Tibetan worked with her; and Alice A. Bailey worked in complete recognition of her own task in this sequence. FOSTER BAILEY, Tunbridge Wells, December 1950» — y el cierre de esa Introducción, que pone a la voz a trabajar con Blavatsky en The Secret Doctrine; la firma la fecha en diciembre de 1950.

«In 1919, she was approached by another master, a Tibetan called Djwhal Khul (also known as D.K.). Bailey and D.K. began a series of telepathic dictations, which resulted in nineteen books.» — Olav Hammer lo llama un tibetano de nombre Djwhal Khul y data en 1919 el arranque de los dictados telepáticos.

«Alice Bailey’s position would appear particularly ambivalent in this respect, as nineteen of her books were purportedly dictated by a Tibetan Master. However, there is hardly any local Tibetan color at all in these works—in fact, the Master’s name, Djwhal Khul, is not even phonetically a possible name for a Tibetan.» — Hammer marca el grado con que se dice el dictado y objeta que el nombre ni siquiera es fonéticamente tibetano.

«Alice Bailey solves the problem with particular ingenuity: Her Tibetan Master Djwhal Khul explains that it is his channel, Alice Bailey, who lacks the necessary knowledge to allow him to fully transmit his theories: “I [D. K.] am also handicapped by the complete ignorance of A. A. B. on these matters which involve electrical knowledge and terms» — Hammer trae un pasaje en que la voz, entre corchetes D. K., se dice estorbada por la ignorancia de A. A. B. en asuntos eléctricos; el juicio de ingenio es de Hammer.

«Leadbeater agrees, claiming that D.K. attained adeptship “only a few years ago» — Hammer trae el acuerdo de Charles Leadbeater: el Maestro habría alcanzado el rango de adepto pocos años antes.

«Alice Bailey adopted the neo-theosophical concept of quasi-divine Masters, but introduced a significant shift in the composition of the pantheon by granting a special status to the Master Djwhal Khul» — Hammer dice que Bailey adoptó el concepto de Maestros cuasidivinos y dio estatuto especial a este.

«This person already makes his appearance in the Mahatma Letters. Djul Khool (as he is known there) is, however, a minor character.» — Hammer lo remonta a las Mahatma Letters, donde dice que aparece como personaje menor con otra grafía.

«Only one of the Mahatma Letters is purportedly composed by him. He is mentioned as a chela or disciple, and attains masterhood as the letters progress.» — Hammer añade que allí solo una carta se le atribuye y que pasa de chela a maestro conforme avanzan las cartas.

«In the official founding legend, as recorded in her writings, D.K. states that during November 1919 he contacted Alice Bailey telepathically and asked» — Hammer resume la leyenda fundacional que consta en los escritos de ella; la frase sigue en la plana 407.

«her to do some writing and publish some books. She refused because she did not believe in the so-called occult literature being published. Shortly thereafter, following another telepathic contact, she changed her mind, and between 1919 and her death in 1949 recorded what is known among her followers as Ageless Wisdom.» — y su continuación: la negativa de ella a publicar literatura oculta y el cambio de parecer tras otro contacto.

«Since the Tibetan Master Djwhal Khul is the reported source of practically all her teachings, the appeal to the wisdom of this particular Master is the central discursive strategy of Bailey’s position.» — Hammer lo llama fuente declarada de casi toda la enseñanza de ella y hace de la apelación a su sabiduría la estrategia discursiva central de esa posición.

«Who is D.K., according to Bailey, and what role does D.K. play in her pantheon?» — las dos preguntas que Hammer se hace sobre él.

«A lengthy quote will show the properties that Bailey claimed for this previously minor character» — Hammer anuncia la cita larga con que expone lo que Bailey dice de un personaje antes menor.

«Three Masters, Kuthumi, Morya and Djwal Kul, reside in an unspecified valley in Tibet. They live in houses, described in the most fastidious detail by Leadbeater—who even includes architects’ ground plans in his writings.» — Hammer consigna que Leadbeater sitúa a tres Maestros, uno de ellos Djwal Kul, en un valle no especificado del Tíbet.

«had the opportunity of representing the master Djwal Kul soon lost that authority through intellectual pride and the brittleness of the lower mental body, which can never be the channel of the mind of God.» — Hammer cita una publicación de la Church Universal and Triumphant que niega autoridad a quien por un tiempo representó a ese maestro.

«Thus I expose to you the false teachings subtly woven into the work of Alice Bailey, whose failure to surrender totally rendered her unfit as an instrument of the Tibetan Master.» — y el remate de esa cita, que declara a Alice Bailey inapta como instrumento del Maestro tibetano.

«The entire corpus of Alice Bailey’s published writings has been consulted and most of her works are quoted here. Of her twenty-four books, nineteen are written as a channel for Djwal Khul, while five are presented as her own works.» — Hammer cuenta diecinueve de los veinticuatro libros de ella escritos como canal de esta voz y cinco como obra propia.

«In 1919, a breakthrough in communication occurred that set the scene for the remainder of Bailey’s life as a channel, for it was then that her chief source, “The Tibetan,” entered the picture.» — Jon Klimo la llama la fuente principal de Alice Bailey y data en 1919 su entrada.

«I have never changed anything that the Tibetan has ever given me.» — la voz de Alice Bailey que Klimo cita: dice no haber cambiado nunca nada de lo que el Tibetano le dio.

«Echoing speculations by many skeptics regarding the authenticity of the phenomenon, channel Alice A. Bailey provided the following data from her source, “the Tibetan.’’» — Klimo trae de esa fuente un reparto del material dicho canalizado.

«Two percent of the material purported to be channeled comes from “masters” to their disciples;» — el primer renglón del reparto que Klimo le adjudica: dos por ciento viene de maestros a sus discípulos.

«8 percent is from the channels’ own higher Selves or souls; and some 85 percent is from the personal subconscious of the channels.» — y los dos últimos: ocho por ciento de las almas de los canales y unos ochenta y cinco de su subconsciente personal.

«She believed she was a channel under direct inspiration from “The Tibetan” and other Eastern “Masters” or “Mahatmas.”» — Klimo dice de Blavatsky, y no de Bailey, que se creía canal del Tibetano y de otros Maestros; la ficha de obra lo consigna sin corregirlo.

«(The name Dwahl Khul is a slight alteration of Djwhal Khul, The Tibetan, a source channeled by Alice Bailey and other Theosophists beginning in the 1920s.)» — Michael F. Brown lo llama fuente canalizada por Alice Bailey y otros teósofos desde los años veinte.

«Her personal ally for the duration of the workshop was a spirit or, as Deborah put it, an “energy format”—named Dwahl Khul or, more informally, DK, whom she has channeled for many years.» — la entidad de una canalizadora de taller cuyo nombre Brown da por alteración del de esta voz; Brown no dice que sea la misma.