Theosophy – Between Heaven and Earth (Part 2), by Sri Raghavan Iyer

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BETWEEN HEAVEN AND EARTH – II

 

Many seekers have genuinely attempted such an authentic and generous discipline but have still been unable to extricate themselves from their own inane servitude to their shadow, their envy and suspicion, their compulsive expansion of that shadow of inherent inferiority through fear and doubt, through obsessional thinking and delusional feeling, and the overwhelming chaos of undeliberate, undiscriminating responses to the worlds of form. This is not only fatal but also like a terminal case of cancer in a human being who has used the priceless boon of truth for blocking the door to the humanity of the future. Regardless however, of the mistakes and failures of most neophytes, there must come a decisive moment of choice when one is prepared to combine solemnity and simplicity in a joyous acceptance of one’s own spiritual mission as a pilgrim-soul, as a true disciple upon the Path, as a vigilant listener to the utterance of Divine Wisdom, as a Happy Warrior in the Army of the Voice, and as a creative restorer of the natural order of spontaneous fellow-feeling towards the whole of humanity. One must cherish constantly the light of daring, the moral courage to take the Kwan Yinpledge – an irrevocable decision that confers true dignity, spiritual wakefulness and the resonance of responsibility. For such a sacred resolve to be an exemplar of spiritual strength, all of one’s being must be involved, without withholding any asset or evading any obligation. Nature is by no means ungenerous in affording seasonal opportunities for honest rededication to self-renewal and service. The fortnight commencing with the winter solstice and culminating on the fourth of January, consecrated to Hermes-Buddha, marks the potent seed-time for the coming year. Soren Kierkegaard once observed that “Life can only be understood backwards, but it must be lived forwards.” It is important that a sensitive person should prepare for the future by taking a firm, all-inclusive, unconditional position gestated out of deep reflection. One should set apart abundant time for that noble purpose to be truly able to generate the permanent basis of alchemical resolution and spiritual will. Then as one comes down from that exalted state of samadhi, enriched by constant meditation and manvantaric sleep, one could renew and resume this profound preparation in the dawn and the dusk, using all the precious time available to “get ready for Dubjed“. If this is done between the ages of fourteen and thirty-five, then the time between the solstice and fourth of January could be used annually to light the fires in all souls of the irrevocable and effortlessly selfless commitment to the whole of life and to all the solar and lunar ancestors. If anyone truly performed this yajna in the sacred name of the Guru of Gurus, the Hierophant of Hierophants, the Initiator of Initiates, one would receive untold benefits from the service of Krishna, the Purna Avatar, the Logos in the Cosmos and the God in man.

Those who wish to enjoy this sanctification might well look back calmly at the lost years and wasted lives, not in self-serving images in elaborate detail but philosophically in terms of ingrained tendencies and fear-ridden preoccupations. Even through looking back over one year, one could make many discoveries about human vulnerabilities, excuses and rationalizations. One may also see in one’s pseudo-Promethean struggles the neglected hooking-points that support one’s better self in surviving the pralaya of a disintegrating bimillennial epoch and in widely sharing all one’s truest perceptions and finest perspectives. While venturing upon this meditative retrospection, one must recognize that one is only seeking the sacred tribe of those who have effortlessly renewed their Bodhisattvic pledges in recurring cycles of descent and incarnations of ascent for the sake of all. One is imbibing strength from those to whom this is as natural as breathing, as effortless as meditating upon the mantrams of Lanoos and Arhats. Having assimilated the sacred teaching of Jnana Yajna,one must deeply desire (Itchasakti) to insert one’s own labours of love and acts of devotion into the Great Sacrifice (Maha Yajna). People are both cursed and blessed by being told these things, because if they listen to Krishna’s secret teaching and do nothing about it, then their karma is needlessly burdensome. There is always a risk assumed in intoning Brahma Vach. In general, Gandhi’s axiom is fundamental: human nature is such that it must either soar or sink, and whether one goes forward or backward is determined by the benevolent use of modern knowledge and ancient Wisdom.

When spiritual knowledge is made the enduring basis of deep reflection, where it is moistened by the liquid fire of devotion to Universal Good and by the concentrated current of aspiration, then it becomes a breakthrough into inner space. With noetic insight, one can burn out at the core all those defeatist devices of thinking, feeling, speaking and acting which continually toss the initiative back to the illusory self, thereby making spiritual life seem a wearisome, defensive and cheerless struggle, with tension and tightness, and little sweetness or light. In fact, the taking of a Vow during a rising cycle of immense promise for mankind means the restoration of the reins of kingship to the Sovereign Self, and the firm refusal to allow the initiative to be smothered in the ashes of vain hopes and burnt-out ideals. This requires a period of intense tapas, a time of mental and physical fasting, self-renewal through silence, abstention and calmness: otherwise, one remains compulsively caught up in muddy streams of sterile emanations and the accompanying flotsam of fuzzy elementals that crowd in and clog the nerve-currents of noetic will. At the root of this dismal predicament is the false idea of who one is and a delusive image of oneself as the egocentric pivot of a world upon which one may make myriad claims. The sacrificial, humane, adult, mellow and mature outlook is the exact opposite. Dag Hammarskjold once wrote that human life involves a bringing together of oil and air, and then there is a spark. The moment one thinks of rights, there is no spark; the oil and air will never come together. Sadly, human beings repeatedly abort, murder or damage their own chances as souls because they cannot get rid of this fundamentally false idea of a separate self, and even more sadly, in the light of divine teaching, they sometimes cling to it with melodramatic versatility. This is such piteous karma that it is all too poignant to contemplate – on behalf of a single human soul. Therefore one should, for the sake of all, awake, arise and seek the Great Sacrifice, and seek a pellucid reflection in the waters of wisdom. Thus the soil of the brain-mind is stirred, washed and prepared to receive the hidden seed of moral resolution, releasing the spiritual will in silence and secrecy, strengthened by inner humility and true courage during the seed-time of the golden harvest that will feed the hungry.

Those who are dedicated to serve Krishna should meditate upon the hymnody to the Great Sacrifice, or the rhapsody of the Self-Governed Sage in the second chapter of the Bhagavad Gita, or on any one of the magnificent portraits of Avatars (Magus-Teachers) in any sacred text, each of which is a great gift which Rishis (Sages) are ceaselessly beatified to hear and chant. If this is the endearing characteristic of all Mahatmas and Bodhisattvas, surely the least any human being can do who has the golden opportunity to use such a text is to become somewhat worthy of the sacred privilege. It is now time to awake from preparatory slumber and truly meditate upon those mantramic texts (in Sanskritic English or German and Russian) and taking even a few sentences, think deeply about their meaning and use. All sacred texts will suggest to their ardent devotees the different stages in reference to mind control, the method of collecting the mind, and the infallible means for removing the delusion and commotion of worldly concern. Having learnt how to settle the mind in a state of calm so that it is like the still lagoon or swan lake, one can let it expand like the blue vault of the sky when enshrined in that serene state. In time, one will come to see the golden sphere of cosmic light within the hollow of the heart in the expanding universe of the Hiranyagarbha, the Egg of Brahma. This will reverse the polarities in the laya centres for those who persist in the discipline of selflessness. This secret teaching is jewelled in the hidden heart of every authentic tradition, is always given for the sake of all humanity to those who silently serve the City of Man. Since samsara is merely a mirage of the mind, the disciple must examine and expunge all thoughts that pollute the holy avenues of expression. To do this, one has to meditate upon mighty spiritual conceptions, readily forgetting oneself and thrilling with a feeling of universal gratitude and individual responsibility, reverence and renunciation. From within the spiritual heart, one must evoke the cool courage to look at one’s faults with the unerring eye of Buddhic discernment.

It is always crucial to growth that the positive meditations shall be far greater than the negative sacrifices, and that one should really savour the sheer joy of mental procreation and self-cancellation. One should lose one’s morbid taste for self-righteous condemnation and image-crippling which is rooted in the paralysing fear of failure and sprouts into the cankerous weeds of an asuric and demonic way of life. Thinking in terms of votive offerings rather than death sentences could vitalize that vacuum in the brain and the heart where lies hidden the elixir of decisiveness and definiteness, a crispness and magnanimity which authenticate the true signature of self-hood. Too many human beings have repeatedly subverted their lives owing to their obsession with their own repulsiveness instead of learning the lesson that they must confront the lie in the soul which conceals the virginal beauty within the antediluvian monster. They have hugely enjoyed meditating upon themselves as total failures, thereby insulting the integrity of the Mahatmas and also doing immeasurable harm because they would have been able to do much good with even a little of this mental prostration to Krishna. One has to recover an exquisite sense of the sacred, the numinous and the unmanifest. One has to reach out repeatedly to that light of the Logos which is above the cerebrum, that which is without any limits or reservations, that divine lustre which can never be mirrored except through Buddhi in Manas. This is the pristine ray of Mahat-Atman, the Universal Self of the Maha Yoginserenely seated upon Mount Kailas while dancing amidst the ghouls of the graveyard, releasing them from self-torture and their unending cruelty to gnomes and undines, sylphs and salamanders. Buddhi is latent in every atom, and yet as Buddhi mirrors Atman, there is an infallible result, a humbling decisiveness and sovereign assurance which comes from nowhere else than the transcendental Buddhas of Compassion. Nishchaya in Sanskrit means ‘without any shadow’. When a true yogi, from the depths of his or her meditation upon human suffering and the need for Divine Wisdom, vitalizes that immaculate light of the Atman in the inmost brain, perfectly mirrored in the cells of the occipital lobe, there arises an ancient assurance and selfless certainty which is concealed and can never be erased. It can never be shown to the blasphemous even though it remains as a hidden lamp behind the borrowed mask. The light of true conviction engenders an irreversible current throughSachakriya, a sacred affirmation of the truth of a lifetime. Even though a fallen disciple has languished for long with wasted words, harsh sounds, violent speech, empty offerings, even though enormous karma has been generated by the Atlantean rakshasa (monster), all of which will have to be rendered in full account in future lives, nevertheless if he invokes the grace of Krishna-Christos through penitential meditations upon the Soundless Sound, he can place the demonic dwarf beneath the feet of the Divine Dancer and rescue from the debris of shipwreck the white dove of peace, the olive branch of humility, and the self-cancelled pledge of true service.

Hermes, December 1980
Raghavan Iyer

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