passe ce vipulaṃ sukhaṃ,
caje mattāsukhaṃ dhīro,
sampassaṃ vipulaṃ sukhaṃ.
If by renouncing a lesser happiness
one may realize a greater happiness,
let the wise one renounce the lesser,
having regard for the greater.
The Dhammapada: The Buddha’s Path of Wisdom, translated from Pāli by Acharya Buddharakkhita
Have you ever had a period or stretch of good luck where everything seemed to flow? In astrology that streak of luck comes from the Benefic planet Jupiter.
Every 11 to 12 years Jupiter travels through a sign bringing benefits to that particular sign and also to everyone as it passes through that sign in the natal chart. This will be different for each person Depending on where Pisces is in your natal chart.
Jupiter is now in Pisces May 13/14 to July 28 and December 28/29 for most of 2022. Jupiter brings spiritual blessings and creativity, compassion, angelic encounters, telepathic merging with the all, lucid dreams and positive spiritual connections.
Track when Jupiter travelled through Pisces in the past to Look back at what was happening in your life.
Last times Jupiter was in Pisces .
January 17 to June 6, 2010, September 9, 2010 to January 22, 2011.
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Diving in natures ballet
So clear in purpose
In the end, however, one cannot activate that golden cord, as Plato called it, without the exhilaration of self-transcendence. Paradoxically, when you are truly yourself, you forget yourself. To be calmly engaged in the manifestation of the golden thread is to increase awareness of all other beings and the whole of life. Self-study, then, has further depths of meaning. When a person in a period of true contemplation has a vision of the sutratmic Self, brought down from above and enriching consciousness through the activation of divine thought, then suddenly there will be a kickback arising from the resistance of the lesser self. One will painfully discover that the mind cannot stay for very long on a sufficiently abstract and impersonal level, and that the heart cannot continuously hold that which is the collective misery of mankind and bear love to all beings. It falls back to lesser concerns. Self-study becomes a way of studying the lesser self with firmness and honesty, together with a sense of humour towards the ridiculousness of the lesser self, the impostor that shuts out the richness and potentiality of the Self. True self-study takes the form of studying those periods of waking life where there is a forgetting and therefore a denial of the Self. Self-study is a way of minimizing the propensity to forget and the need for too many reminders, and above all, safeguarding against the need to have one’s knuckles rapped by admonitions that come from the life process. To choose one’s reminders rather than have them come from outside is to adjust the ratios of moments of time that are well spent to those that are wasted through being caught in forgetfulness of the golden thread. These wasted moments constitute the tragedy of the crucifixion of the Christos. The more one finds this happening, the greater the necessity to get to the root of the problem. Self-study can never be made the object of schemata because it must vary for every individual, and any person may find that repeated efforts yield only limited results. There may be particular moments when there is a brilliant flash, and one sees through so much in the masquerade that one is freed. But this is something about which no general rules can be made because it involves the interaction of complex variables and the emanations of consciousness in the life of every man, and so it constitutes part of the mystery of the ego itself.
As taught and exemplified by Socrates, philosophic self-study during life is an integral part of a continual preparation for the moment of death. A fruitful source for study and reflection is the Bhagavad Gita. Robert Crosbie suggests, in his remarks on the eighth chapter, that there is a real danger that fruits of effort will not carry over to the next life. The measure of difficulty in truly availing oneself of the teaching is identical to that involved in becoming immortal. Those for whom the teaching becomes a reality are able to reverse the false image given by the maya of the life process and by the moulds of interaction of men in terms of the reality they assign to the finite, the ever-fleeting and the false. They are able to reverse it so completely that they see with the eyes of pity and participate in the illusions of men with a constant inward awareness of Mahat and cosmic Eros. Such men display an existential consciousness of immortality which goes beyond external tokens and marks, beyond forms, words and concepts. It is that consciousness which ultimately must become the basis by which one thinks, and therefore by which one lives, and each one must cultivate this independently. Few individuals will reach that point in life before the moment of death where they have gained the power to slay their lunar form at will. After death every human being has to linger in a state in which there is a purgatorial dissipation of the lunar form made up of illusions, fears and anxieties engendered during life. All of these constitute the substance of what people call ‘living’ and ‘the self’, and to dissipate them in life means to have periods where one can see right through oneself. Most human beings are blocked in this because they have developed the tendency of seeing through others more than they see through themselves.
On the Path, one is not concerned to see through anything in anyone else without an appropriate compassion that can only be real if based upon knowledge gained by having broken through comparable illusions in oneself. One must first build into daily life an awareness that negates illusions, sifting and selecting between what is quintessential and what is not in every experience. Until this becomes a steady current, one is not going to be able to dissipate the lunar form at will before death, but for those who have done this, dying is like the discarding of clothes. Life in the ordinary sense has no hold over them and therefore their coming into the world is not involuntary. This is very difficult for most human beings to understand. As they go through a painful process of acting in one direction, reacting in another direction, they may suddenly hope that by some confession or ritual they can wipe out the past, but since that is impossible, the wheel of life is extraordinarily painful, monotonous and meaningless for them. They keep being propelled back into life, repeating the same oscillations of illusion. This is graphically described by Plato in the Myth of Er. There is a sense in which conventionally good people choose the life that they envied. If their goodness is caught up in appearances, they are going to be misled by external trappings. To be above the realm of appearances is to see to the very core of life, to see the essential justice of all things; and to be able to handle such insight one will need true compassion. To exemplify this authentically and continuously is in fact to be able to ceaselessly negate one’s own self and to see that self as being ultimately linked up with every other being on every plane. At its root it is no-thing; it is not conditioned, it is not in the process, it is beyond.
This is a long and difficult process, but given the mystery of the ego, people do not really know why they failed in the past when they made such attempts and they have no right to despair in advance. They do not know, through what seem to be small steps taken with integrity, that great results might accrue to them. Sometimes the first earnest steps may be taken very late in life. Fortunate is the man who begins this very early in life. But whether early or late, it can be tested in relation to reduction of fears and an elevation of all encounters with other beings. The Theosophical Movement seeks to maximize the opportunity for human beings to gain strength, support, inspiration and instruction in working upon the maintenance of conscious continuity of awareness. That awareness helps them to develop an eye for essentials in daily life, enabling them to distinguish the everlasting from the ever-fleeting and not to mistake the ephemeral for the enduring, not to mistake appearances and forms for archetypal realities. To do this again and again and to make it ultimately a line of life’s meditation is the only constructive way in which a person can prepare for the moment of death. This is to put the issue in psychological terms. It could also be put in terms of the sound that a human being can utter at the moment of death. That sound can be chosen only in a limited sense, because the whole of life is going to determine a dominant thought and feeling, and these will determine what sound is uttered at the moment of death. The line of life’s meditation is reflected in the particular aperture in the human body through which the life-current withdraws. A very wise being who looks at a corpse will see straightaway through which orifice life departed, and hence will know a great deal about the consciousness of the soul.
The wisest beings during life gather up all their energies, like the shy and watchful tortoise, into that which is within and above them. At the moment of death they will have a sublime gnostic experience which is an affirmation of immortality, a joyous discarding of all awareness of conditions. Having put themselves beyond conditions, they are able to experience not only immortal longings, but through the continuity of unconditioned cosmic Eros and through the continuity of an unconditional awareness of Mahat, they experience spiritual freedom. This detachment may look at times austere, but it is combined with an inexhaustible compassion and immense vitality. If they live right, without being caught in the process, every burden lies lightly upon them. They are constantly stripping away even as other men are draining themselves in the gardens of illusion. They constantly affirm on behalf of all the Upanishadic invocation: “Lead me from the unreal to the real. Lead me from darkness into light. Lead me from death to immortality.” When one can make a positive inner affirmation of the Divine within, this becomes a potent current of thought and feeling, energy and life. Without words, all one’s actions will convey to others a sense that behind the games of life there is a deeper reality of pure joy in which there is dignity to every individual. As a preliminary training in making this invocation, every night before going to sleep one should renounce all identification with the body and the brain, with form, with all likes and dislikes, with all memories and anticipations. One should invoke the same affirmation upon rising, as well as at other chosen times and spontaneously whenever possible. If it is to be meaningful in the context of a universe governed by the boundless ideation of Mahat and suffused by the beneficence of cosmic Eros, this invocation must be made not only for oneself, but for all.
The Gupta Vidya II
Appaṃ vata jīvitaṃ idaṃ!
Oraṃ vassasatāpi miyyati,
yo cepi aticca jīvati,
atha kho so jarasāpi miyyati.
How short this life!
You die this side of a century,
but even if you live past,
you die of old age.
Sutta Nipāta 4.810
Translated from Pāli by Thanissaro Bhikkhu
The ‘Master’ in the sanctuary of our souls is ‘the Higher Self’ — the divine spirit whose consciousness is based upon and derived solely (at any rate during the mortal life of the man in whom it is captive) from the Mind, which we have agreed to call the Human Soul (the ‘spiritual soul’ being the vehicle of the Spirit). In its turn the former (the personal or human soul) is a compound in its highest form, of spiritual aspirations, volitions, and divine love; and in its lower aspect, of animal desires and terrestrial passions imparted to it by its associations with its vehicle, the seat of all these.
Restoration of the right relationship between the Master in the inmost sanctuary and the incarnated consciousness is gained only through a sacrificial process of self-purification. Obscuring and polluting tendencies nurtured in the mind through its misuse over many lives must be removed by a self-chosen and self-administered therapy. Like the Pandava brothers exiled from their kingdom through their own folly, or like the master held prisoner in his own house by those who should be his servants in the parable of Jesus, the pristine divine ray of the Logos in man is trapped and stripped of its sovereign place in human life unless consciously sought by the aspirant. This invocation of wisdom through the supplication of the mind to the spirit was seen by the ancient Greeks as the cultivation of sophrosyne — the subordination of the inferior element to the superior. It is shown in The Voice of the Silence as the shila virtue — the attunement of thought, will and feeling to the pulsation of divine harmony, Alaya-Akasha. The mind stands as the critical link between the divine and the animal nature. The recovery and right use of the privilege of human existence depend upon the subordination of the elements of the lower rupa existence to the spiritual ideation of Arupa Manas.
The sacrificial posture and selfless motive required for this self-purification can be readily grasped through a telling analogy. There is not a modern metropolis which does not maintain the equipment needed to neutralize the effluvia of human waste and thereby reduce the danger of infection to its population. Similarly, a large number of devices are available, both to cities and to individuals, for the purpose of removing sediments and impurities from drinking water, through distillation, filtration and osmosis, to make it available in a purer and fresher form. With the human mind the same principles of public health and civic responsibility would require that each individual and every society strive to purify the muddy stream of human passions which pollute those coming into contact with it. Every human being has received the crystalline waters of life in a pure and unsullied condition, and therefore everyone has the karmic responsibility for every failure to return these waters to the ocean of life in a pristine condition. Insofar as this responsibility has been neglected by individuals, under karma in successive lives they are self-condemned to immersion in the waters they themselves have poisoned. Under the laws of karma affecting the processes of reincarnation and the transmigration of life-atoms, individuals owe it to their neighbours and their descendants, as well as to themselves, to purify their mental emanations.
In practice, this implies a continuous cleansing of one’s thoughts, one’s words and one’s actions; these in turn fundamentally depend upon the purification of the will. Unfortunately, purification of the will, which is vital to the spiritual regeneration of humanity, is itself seriously misunderstood as a consequence of the process of pollution of consciousness and magnetism. Mired in the morbid obscuration of higher consciousness, too many people suppose that a bolstering of the lower will is a means to survival. Nothing could be farther from the truth. The higher spiritual will does not itself need to be strengthened, but it may be released through the removal of obscurations and hindrances. So long as the will is activated by the individual only on behalf of passions and the illusion of the persona, that will is not worth having. Hence, many people have discovered that the will cannot be released on behalf of lesser purposes. This predicament is conspicuous in those diseased societies which place an inordinate emphasis upon the personal will. Will itself is a pure colourless principle which cannot be dissociated from the energy of the Atman released through breathing. Thus when human beings breathe benevolently, blessing others with every breath, they can release the beneficent will-energy of the Atman. As soon as the will is released on behalf of the personal ego, however, against other human beings, it is blunted. This inevitable paralysis of the antagonistic lower will is indeed a beneficent and therapeutic aspect of karma.
Viewed from a collective standpoint, many human beings can be seen as having been weakened because they have absorbed life-atoms from others who have misused spiritual knowledge and the potency of the higher will. Throughout the world perhaps one in ten persons has insistently used the will against other human beings in this or previous lives. This may have been for the sake of bolstering the insecure identity of the persona or, worse, through the misuse of spiritual knowledge connected with false meditation, indulgence in drugs and mediumistic practices. Since 1966 contemporary society has witnessed the emergence of a number of centres of pseudo-spiritual activity; now it is witnessing the inevitable psychological breakdown of many who were responsible for this moral pollution. The waves of spiritual influence initiated by the descent of Krishna offer golden opportunities to all souls, including those inverted natures self-blocked from inward growth by their own failures on the Path in previous lives. Amongst these there were some too cowardly to make a new beginning, who sought instead to compensate for their own weakness and delusion by cashing in on the currents of the 1975 Cycle. Having forfeited timely opportunities offered through compassion, they are self-destroyed when Krishna takes a firm stand on behalf of the entire human family because they are unable to generate a genuine concern for others. Never having generated an interest in the welfare of the vast majority of mankind, they are self-condemned. Sadly, they cast a long shadow over a much larger class of weaker souls who are affected by them, no doubt through their own delusions and vulnerabilities.
Persons are sometimes drawn into dangerous orbits of misused knowledge through loose talk about such sacred subjects as kundalini, kriyashakti and the activation of the higher spiritual centres in man. Ordinary people who enjoy a normal measure of spiritual health wisely avoid those places where they are likely to hear profane chatter. Through a natural sense of spiritual good taste they simply shun those places where self-deluded con men congregate to make a living off the gullible. Today, because the moral and spiritual requirements for participation in the humanity of the future have become more evident to many people, the market for such deceptive opportunism has begun to diminish. The America of P.T. Barnum, who said that a sucker is born every moment, has been replaced to a large extent by the America of Abraham Lincoln, where, as is well known, one cannot fool all the people all the time. Although many souls have to travel a great distance along the path of self-integration, they have learnt enough not to be duped by pseudo-spiritual blandishments. Just as they have learnt not to believe everything conveyed by the mass media and not to leap at every free offer or supermarket discount, they have also learnt to pass up invitations for instant development of kundalini and every facile promise of spiritual development that dispenses with the judicious control of the emotions and passions.
Even in the difficult area of sexuality the idea of strength through celibacy (e.g. Gabrielle Brown, The New Celibacy, 1980) has gained some currency amongst many people, young and old, who find the burden of ego-games and unequal experimentation intolerable. There is nothing wrong with the sacred act of communion and procreation, and as the ancient Jews believed, God is pleased when a man and a woman come together in true unison. Nor need this issue be obscured by pseudo-arguments concerning the Malthusian spectre of over-population. As the economist E.F. Schumacher pointed out, even if the entire population of the globe were concentrated in America, this would result in a population density no greater than that of Great Britain, a nation long noted for the spaciousness and greenery of its countryside. North America itself, over its ancient and almost entirely unwritten history, has supported many varied civilizations, some of which displayed a much greater spiritual maturity than is evidenced in its recent history. Broadly, one cannot understand the physical facts of life on earth, much less the spiritual facts of life, through a language of conflicting claims and counter-claims, rationalizations and compensatory illusions, or pseudo-sophisticated statistical arguments based upon a selfish and shallow view of the nature of the human psyche.
Hermes, February 1982
In the focusing of consciousness on the plane of differentiation, the process is broken into forms and colours, moments of time, fields of space. In the breaking up of consciousness, something gets caught, causing mental inertia. Cosmic spirit can only manifest in and through a material matrix, but it cannot manifest without mind, or without the energy that brings about the fusion of the matrix and what is potentially present in spirit. This is why, in all spiritual disciplines, the battleground is the mind. The fact that the mind becomes dual is the price paid for self-consciousness and this price involves both self-limitation and the limiting of other selves. This limitation is reinforced by religious beliefs that foreshorten the age of man and the earth, and also by constricting fears of death and decay, whether applied to human lives or collectively to a culture. There is a consequent increase in the inability of consciousness to free itself from its frozen identification with a particular aspect of the differentiated field which is at best only a veil cast over the greater life process. At the very core of the life process all worlds are potentially present. In addition to a particular differentiated field, an infinite number of potentially differentiated fields lie latent in a pregenetically differentiated state. This is the core of reality in the realm of divine thought called Mahat, the realm in which Mahatmas abide. It is also at the heart of cosmic Eros or Fohat.
Whether one examines the collective structure of society or an individual in a nuclear family, one will find myriad ways in which human beings transfer anxiety and limitations to each other. Not all human beings are equally trapped, nor are they all prey to the same kinds of illusions. Some individuals are perpetually subject to delusive expectations of worldly success. Their experience is painful and it seems they never truly learn. There are others who experience violent reactions, and just because there is so much violence in their reaction, they are bound equally at the extreme points in the oscillation between optimism and pessimism. Still others seem to be shrewd and subtle in leaving possibilities open by negating their involvements intuitively and unconsciously, even though they may not have any metaphysical map to guide them. There are always a few everywhere who are reminiscent of the great galaxy of beings who are awake during the long night of non-manifestation. They self-consciously begin with a certain thread of awareness, and those who know them from an early age may sense how calmly they are going to lay aside their mortal vestures in the end. Theirs is a beautiful, self-conscious reflection, though guarded and veiled, within the lesser vehicles and ordinary orbits of profane existence. While other human beings are cursing life and themselves, these heroic pioneers move as if they are constantly making an inward advance towards that which they knew early in life, and to which they will be true until the end.
The difference between human beings has to do with previous lives, and with the sad fact that many human beings seem to gravitate again and again in the same direction in which they had formerly been trapped. Given a sufficiently vast period of evolution, all human beings require in some sense to be where they are and need their illusions. This is true metaphysically and in regard to evolution as a whole. But under the law of cycles, in certain periods of history and at crucial moments in the present, people come to a parting of the ways, a moment of choice. It is as if they sense that if they do not do something, they are going to be left behind. One cannot hold down high souls who have work to do in regard to human evolution, who are going to sow the seeds for the harvest of tomorrow. One cannot expect them to be held back by those who are born then under karma, even though unwilling or unready to put themselves in that posture where they confidently affirm their right to belong to a larger life. This is part of the complex process of the dying of a civilization or an epoch, and of the coming to birth of a new order through a long and painful gestation. Ultimately, then, fragmentation and entrapment of consciousness cannot be understood solely in terms of the interdependence between human beings, or the differences between people bound up with the same illusions and those with the courage to break them. The missing term in such an account is the confrontation between self-consciousness and the void.
If life after life every time one starts to negate and encounters the void, one flees back into the world, a pattern is established which cannot be sustained indefinitely. Suppose that such an individual comes into contact with beings who have gone through the void and see no difference between the void, themselves and all other beings. Such Men of Meditation do not entertain any emotions below the level of cosmic Eros, and they do not engender any thought-currents except those in the context of Mahat, the universal mind. Contact with such beings is an immense opportunity but also an immense challenge, an instrument of precipitation. The entire riddle of the entrapment of consciousness, when moved from the general plane to a particular person, can only be solved by the individual. The perspective can be given, the metaphysical maps provided, but each person must examine why he or she is in a particular condition in terms of memories, feelings or ideas. By keeping in the forefront of awareness a conception that is larger than any habitual view of self, and with the assurance that there are those who have been able to resolve for all what individuals find so difficult to resolve for themselves, each will be helped. In the end, each must plunge into the stream. All must engage in individual self-study, asking again and again, “What is important to me? What am I prepared to let go? Have I the courage to die and be reborn?” A person who is in earnest will, without losing a sense of proportion and humour, set aside periods in which to take specific steps in the direction towards the Path. This centres upon what H.P. Blavatsky called the mystery of the human ego, the mystery of each human being.
The need for self-study bears directly upon the discovery of the thread of individual continuity, the sutratman. This thread of consciousness in every person is only an aspect of the monadic essence of which one is a ray. It is what makes of a person a monad, a particular being or an individual, separate only in the functional capacity to reflect the universal. Every human being is a unique lens capable of self-consciously reflecting universal light. If that is what all individuals are in essence, when they are manifesting through personalities bound up with name and form and involved in the world of differentiated matter, they become caught up in a psychic fog that obscures the clarity of the monadic vision of the true meaning and purpose of the pilgrimage of life. Nevertheless, in that fog there remains a residual reflection of what the monad in its fullness knows. This is what may be called the golden sutratmic thread within every human being. The thread is activated during deep sleep, but during waking life it cannot very easily be activated. It is involved in the baby’s first cry at birth, and is glimpsed at the moment of death. It can be self-consciously activated in meditation.
The Gupta Vidya II
Dosaggiṃ pana mettāya,
Mohaggiṃ pana paññāya
By love they will quench the fire of hate,
by wisdom the fire of delusion.
Those supreme ones extinguish delusion
with wisdom that breaks through to truth.
Gemstones of the Good Dhamma, compiled and translated by Ven. S. Dhammika
If we feel not our spiritual death, how should we dream of invoking life?
Claude de St.-Martin
The sure test that individuals have begun to ascend to higher planes of consciousness is that they find an increasing fusion of their ideas and their sympathies. Breadth of mental vision is supported by the depth of inmost feeling. Words are inadequate to convey these modes of awareness. Mystics cannot readily communicate the ineffable union of head and heart which has sometimes been called a mystic marriage. Such veiled metaphorical language may often refer to specific centres of consciousness in the human body. If the body is the living temple of an imprisoned divine intelligence, the metaphorical language of the mystics points to a tuning and activation of interrelated centres in the body. There is a mystical heart that is different in location and function from the physical heart. There is also a seed of higher intellection, “the place between thine eyes”, which is distinct from those centres of the brain that are involved in ordinary cerebration. The more a person is able to hold consciousness on a plane that is vaster in relation to time and space, subtler in relation to cause and motion, than normal sensory awareness, the more these higher centres are activated. Since this cannot take place without also arousing deeper feelings, the original meaning of the term ‘philosophy’ – ‘love of wisdom’ – is suggestive and significant. There is a level of energy released by love that is conjoined with a profound reverence for truth per se. This energy releases a greater capacity to experience self-conscious attunement to what is behind the visible phantasmagoria of the whole of life, drawing one closer to what is gestating under the soil in the hidden roots of being, and closer to the unarticulated longings of all other human beings. Everyone senses this kinship at critical moments. Sometimes, in the context of a shared tragedy or at a time of crisis caused by a sudden catastrophe, many people experience an authentic oneness with each other despite the absence of any tokens of tangible expression.
To bring the disciplined and developed creative imagination into full play is to do much more than merely to have a passive awareness of sporadic moments of human solidarity. These moments are only intermittent, imperfect and partial expressions of vaster capacities in the realms of thought and feeling. To draw out these capacities fully requires that we withdraw support from everything that is restrictive. The higher Eros presupposes a kind of negative Eros, a withdrawal of exaggerated emotional involvement in the things of this world, in sensations and sense-objects, in name and form and in ever-changing personalities. This withdrawal is based upon a recognition that there is a lie involved in superficial emotion, and a calm awareness of a noumenal reality which is unmanifest. To realize this is to prepare for the potential release of the higher Eros, but this is truly difficult because to negate means to come to a void. There is no way to withdraw from the froth of psychic emotion and the tangles of discursive reasoning without experiencing a haunting loneliness and immense void wherein everything appears meaningless. Though painful and even terrifying, this is the necessary condition through which the seeker must pass if he is to die so that he may be reborn. The Voice of the Silence teaches that “the mind needs breadth and depth and points to draw it towards the Diamond Soul”. It must actively generate these mental linkages through deep meditation upon the suffering of humanity, seeing all individual strivings as part of a collective quest for enlightenment, focussing with compassion upon the universal suffering that transcends yet includes all the pains and agonies of all living beings.
When a person can connect and coordinate these periods of deliberate meditation and conscious cultivation of universal compassion, and experiences ordinary life through these contacts with the realm of non-being, then the purification and renovation of the temple has begun. There is a starving out of entire clusters of elementals, minute constellations of matter that have been given a murky colouring and destructive impress, and which make up the astral vesture. These matrices of frustration, limitation, anger and self-hatred are gradually replaced by new clusters of life-energy – readily available throughout nature – which are more attuned to the highest abstract conceptions of space, time and motion. Thus there is a greater incarnation of the indwelling divine nature. Every human body may be seen as a mystic cross upon which the Christos within is being crucified. To nurture radical renovations in the vestures through the concentrated mind and disciplined imagination, by forging connections between points touched in meditation and in everyday life, is to make possible, after the Gethsemane necessitated by collective Karma, a fuller manifestation of the Christos, the god within. This long journey is coeval and coequal with the whole of life and the entirety of mankind. When individuals discern in their own quest a cosmic dimension, impersonality and selflessness in their endeavours become an authentic affirmation of what is potentially within all. It is impossible to grow in awareness of what one truly is without finding that the barrier between oneself and other beings weakens. There is an internal integrity to this quest, and, therefore, it is pointless to pretend that all at once, simply by words, gestures and rituals, one can suddenly come to a universal love of all mankind. Of course, some desperate people, through drugs or other adventitious aids, experience enthralling intimations of the wonder of life or of its unity. These are the result of temporarily loosening the screws in the complex psychophysical organism called the human body and should not be mistaken for true wisdom. The crucial difference lies in continuity.
The more consciously one is able to sense the universal presence of the true Self, the more one can maintain continuity. The more one can see the moment of death and its connection with the present moment, the more one can participate in the unmanifest core of the universal quest. While the mystical capacity for sensing cosmic Eros grows, the desire to express it declines. Those who are caught up in external appearances crave messianic miracles and want to treat the universe as if they could manipulate it. This is a stumbling block to the quest. The real quest has an integrity that can be tested continuously because it must release an energy of commitment to the whole. Just as it is only through the cessation of the repetitive revolutions of the lower mind that higher thought is released, it is only by the cessation of limiting desires on the heterogeneous plane of perception that the true Eros may be released.
The Voice of the Silence teaches: “Shun ignorance, and likewise shun illusion. Avert thy face from world deceptions: mistrust thy senses; they are false. But within thy body – the shrine of thy sensations, seek in the Impersonal for the ‘Eternal Man’; and having sought him out, look inward: thou art Buddha.” Tragically, the divine origin of human consciousness is all too often forgotten by individuals who permit themselves to become entrapped in “world deceptions”. Just as people in a room with artificial light forget the light of the sun, consciousness, when it is focussed through a lucid zone that points in the realm of externals in one direction, is in the very activity of awareness shutting off a larger consciousness. Human beings reinforce each other in assigning reality to the visible tip of the whole of life, to that which is maintained and activated by words, names and desires which have public criteria of recognition that can be fulfilled on the plane of external events. On the other hand, an individual who senses the rays of the Spiritual Sun, enfolded in the blackness of the midnight sky, comes closer to wisdom. Participating in the reflections of lesser lights, while retaining an inward reverence for the cosmic ocean of light, is living within the moment with a calm awareness of eternity. The Secret Doctrine suggests that what is called light is a shadowy illusion and that beyond what are normally called light and darkness there is noumenal Darkness which is eternally radiant.
The Gupta Vidya II
The herb known as the bay laurel or the sweet bay is native to Asia Minor and the Mediterranean region in general – it is a small evergreen shrub or tree. The early Greeks and Romans admired the bay laurel for its beauty and used the aromatic leaves in many different ways. Bay laurel possesses leathery leaves that are lanceolate and pointed in shape. The leaves also have the maximum oil content during early and mid-summer and this oil content tends to decrease in other seasons. The name “bay” is used to refer to several botanicals – for example, the West Indian bay – botanical name Pimenta racemosa, and the California bay – botanical name Umbellularia californica. Therefore, any of these plants can be called by the name “bay” in the existing herb literature; what is more, some other plants are…
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Rosmarinus officinalis L. (family Lamiaceae), is also known as rosemary. This herb is an evergreen shrub, with lovely aromatic linear leaves. Colored a dark shade of green above and white below, the leaves of the rosemary give off a beautiful fragrance, and with its small pale blue flowers, the plant is cultivated extensively in many kitchen gardens across America and elsewhere.
The evergreen shrub originated in the Mediterranean area, but it is today cultivated almost everywhere in the world, primarily for its aromatic leaves. The shrub has several ash colored branches, and the bark is rather scaly. The leaves, as described earlier, are opposite and leathery thick. They are lustrous and dark green above and downy white underneath, with a prominent vein in the middle and…
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Plant propagation is just a fancy word for making more plants from what you have. I love to propagate the plants in my garden. To me, it is magical that an entire shrub can be created from cutting six inches off the stem. Taking stem cuttings is an easy way to make more shrubs to fill in gaps in the garden or to share plants with gardening friends. […]
JUPITER enters PISCES, the last sign of the Zodiac, the closer, on May 13 at 3:36 pm PDT/ 6:36 pm EDT/ 11:36 pm GMT for a short swim in the collective unconscious until July 28. Jupiter will then re-enter PISCES December 28/29.
May 13/14 2021 – Jupiter enters Pisces
June 20/1, 2021 – Jupiter Retrograde at 2 degrees Pisces on SUMMER SOLSTICE
July 28/29, 2021 – Jupiter Retrogrades back into Aquarius with a MARS opposition
December 28/29, 2021 – Jupiter enters Pisces
May 11, 2022 – Jupiter leaves Pisces for Aries
July 28/29, 2022 – Jupiter turns Retrograde at 8 degrees Aries
October 28/29, 2022 – Jupiter Retrogrades back into Pisces.
November 24, 2022 – Jupiter turns Direct at 28 degrees Pisces
December 20/21, 2022 – Jupiter leaves Pisces for Ariesstarting a brand new cycle
On October 28, 2022, Jupiter will retrograde back into Pisces, turn stationary…
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oghaṃ tarati duttaraṃ.
In every virtue all-accomplished,
with wisdom full and mind composed,
looking within and ever mindful–
thus one crosses the raging flood.
Sutta Nipāta 1.176
Gemstones of the Good Dhamma, compiled and translated by Ven. S. Dhammika
This plantain salve recipe is so easy to make and a great introduction to the fascinating world of homemade herbal products. Use it on the whole family, for bites, stings and other skin irritations.
Saturday 24 April 2021. You may wake up today feeling tired, as the Moon transitions to Libra. She is VoC 0650 – 1206 EDT. Mercury and Uranus meet, bringing some unexpected news for some. Be aware of your emotions today, as potential for miscommunications is present.
Attanā hi kataṃ pāpaṃ, attanā saṃkilissati;
attanā akataṃ pāpaṃ, attanāva visujjhati.
Suddhī asuddhi paccattaṃ:
nāñño aññaṃ visodhaye.
By doing evil, one defiles oneself;
by avoiding evil, one purifies oneself.
Purity and impurity depend upon oneself:
no one can purify another.
Gemstones of the Good Dhamma, compiled and translated by Ven. S. Dhammika
Sedona, Arizona, Tara Greene October 2019 Photo by Iala Jaggs
One of my favourite artists is surrealist Max Ernst. Max Ernst lived in Sedona Arizona in the 1940’s after dreaming of its surreal red rock landscape since he was a boy in Germany. Sedona called me to live there too. It is my spiritual home. I have always loved art. I told my mother when I was nine years old that I was going to be an artist. I loved to draw and write poems, I was taking dance lessons all the time since I was five years old. I sang and did pantomime shows.
I knew that being an artist gave me a license to be free. I went to a Technical high school to major in Art. It was very rigorous, all afternoon was life drawing, photography, commercial arts, ceramics, interior design, marketing, we had to go to…
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Tuesday, April 20th, a jury found a white cop “guilty of murder” for killing George Floyd, an African-American citizen, after a 17-year-old recorded a live video of the murder that occurred on May 25, 2020. Watching the video is a painful experience that fills us with rage, impotence and sadness. Among all the injustices that occur in the world every second, it seemed to confront us with an uncomfortable and very concrete reality: the abuse of some people representing the institutions that supposedly are there to protect us, and of course, the humanity of it all. The verdict affects many people around the world as it provokes a feeling of “at last.” When the Sun entered the sign of Taurus to join Mercury, Venus, and Uranus in the sign of the Bull, something provokes the feeling that perhaps this brings the possibility of a change (Uranus), a small step toward…
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atthacariyā ca yā idha,
samānattatā ca dhammesu,
tattha tattha yathārahaṃ;
ete kho saṅgahā loke
Generosity, kind words,
doing a good turn for others,
and treating all people alike:
these bonds of sympathy are to the world
what the linchpin is to the chariot wheel.
Gemstones of the Good Dhamma, compiled and translated by Ven. S. Dhammika
The tabernacle high priest is an important religious figure who predates Jesus Christ. The first high priest was appointed by God Himself.