Paradigm Shift | Quantum Physics Suggests That Death Doesn’t Exist And It Is Probably Just An Illusion

Since the beginning of time, man has questioned what happens after death. Of course, there are a variety of typical answers to this question, but scientists may have just added an infinite number of other possibilities, just to shake things up.

According to Robert Lanza, M.D, death is actually a door to an endless number of universes. Furthermore, during our life, Lanza asserts that anything that possibly can happen is happening in some universe. He continues to explain that death does not exist in these scenarios since all of these possibilities are taking place at the same time. The only reason we associate our consciousness with our physical body is due to energy operating around in our brains.  […]

Source:  Quantum physics sugests that Death does not exist

Theosophy | The Concept of Maya

In Yogic philosophy it is said that the only thing that is real is the eternal, absolute and infinite consciousness that is the backdrop of this whole illusion of physical life. May is the veil and illusion that we are experiencing when we are seeing and experiencing life through our five senses.
Maya is the attachment to physical life and thinking that this is the only real thing. While in yoga we say that the universe is unreal, but the consciousness is the only real aspect. This consciousness is us and we are part of this as much as we are a part of it.
When we identify ourselves with limiting beliefs and adjuncts it’s called upadhi, thinning that the physical attributes that we have are what we are. Furthermore, avidya is the ignorance that makes us forget that we are atman, consciousness/Self. The individual soul, Jiva, is the aspect that gets reborn and is limited by the uphadis.
In conclusion, the remembrance that we are more than our body, mind and physical attribute, is when we start understanding that this veil is not real. We do not become one with the changes and shifts of the world and the mind, we do not identify with worldly events and we start devoting our path to sadhana, spiritual practice, to remind ourselves of our own eternity.

Climbing the Mountain: Change Your Life With Higher Self Meditation – Higher Self Yoga

 

The search for knowledge and the desire to understand my life’s purpose and meaning led me to the practice and study of Higher Self Yoga. In the course of my studies, I became particularly fascinated by Higher Self meditation and the energies that I experienced during my practice.

Source: Climbing the Mountain: Change Your Life With Higher Self Meditation – Higher Self Yoga

Theosophical Society | The Ancient Wisdom and the Occult Side of Sound | Eduardo Javier Gramaglia

Is it possible to understand not only the objective phenomenon of sound, but also its inner causes? Explore the power of sound, its relationship with the etheric realms, some of its cosmological implications, and its link with human intuition.

The use of intuition and creative imagination has been an essential part of the work of great scientists and artists. How were great composers, scientists, and thinkers able to “sense” higher realities, translate them, and then step them down into concrete thoughts, music, words, or mathematical formulae? Does the universe or planet sound our own notes, or do we?

These reflections will take us to the core of the matter: What is meant by “The Harmony of the Spheres,” which famed occultist H.P. Blavatsky claimed not to be a mere philosophical fancy, but a reality?

Eduardo Javier Gramaglia holds a degree in classical philology from National University. He gives seminars, workshops, and lectures on a wide range of Theosophical subjects. His main area of research is the late Hellenistic tradition, particularly its hermetic texts on mystery traditions and astrology. He published Hermetic Astrology in 2006, the first book in Spanish on the ancient astrological traditions. He has taken part in international conventions, given seminars, and published two English translations of Ancient Greek astrological manuals. Eduardo teaches Ancient Religion and Myth, as well as Sanskrit language and literature at National University. He is also the principal pianist and harpsichordist of the Municipal Chamber Orchestra in Cordoba, Argentina and teaches musical analysis and the history of music.

Sanctuarium | Congratulations, HPS Melissa Gardner, on your Ordination!

May be an image of 1 person

We are happy to announce the Ordination of High Priestess Melissa Gardner, MD, of Wichita, Kansas, into the lineage of the cosmic Alpha et Omega Order of Melchizedek. A retired US Army Lieutenant-Colonel, HPS Gardner is also a practicing Second-Tier 12th degree Reiki Grandmaster through Nā Hālau. Once again, congratulations on your many accomplishments, HPS Gardner.

EVERYTHING You’ve Been Taught About Manifesting Abundance IS WRONG! | Sadhguru & Lewis Howes

Sadhguru is a Yogi, Mystic, and Visionary. Named one of India’s 50 most influential people, Sadhguru’s work has touched the lives of millions worldwide through his transformational programs. He has a unique ability to make the ancient yogic sciences relevant to contemporary minds, and his approach does not ascribe to any belief system but offers powerful and proven methods for self-transformation.

An internationally renowned speaker and author of the New York Times Bestseller Inner Engineering: A Yogi’s Guide to Joy, Sadhguru has been an influential voice at major global forums including the United Nations and the World Economic Forum, addressing issues as diverse as socioeconomic development, leadership, and spirituality. He is regularly invited to speak at leading educational institutions, including Harvard, Yale, Oxford, Stanford, Wharton, and MIT.

Dedicated to the physical, mental, and spiritual well-being of humanity, Sadhguru possesses a perspective on life and living that never fails to intrigue, challenge, and surprise all those he encounters. In 1992, Sadhguru established Isha Foundation ⁠— a non-profit, volunteer-run organization that operates globally in over 300 centers supported by more than nine million volunteers. Through powerful yoga programs for inner transformation and inspiring social outreach initiatives, Isha Foundation has created a massive movement dedicated to addressing all aspects of human well-being.

I had the pleasure of interviewing Sadhguru on Episode #965, and I was thrilled to have him back on the show! If you’re ready to learn the truth about karma, identity, and purpose, you don’t want to miss Episode 1,117 with the legendary Sadhguru!

— Lewis Howes

Sanctuarium | Lion’s Gate Portal Activation

I call forth the energetic anchoring, wisdom and support of my spirit guides, Ascended Masters, Archangels, the enlightened elders of my ancestral lineage, my beloved relatives on the Other Side, and my spirit animals to hold immaculate space in each of the four sacred corners as I initiate the Lionsgate Portal Activation.
In accordance with the Akashic Records, I allow the Lions gate to be activated, awakened, and opened as I enter through this portal into a parallel timeline of my next highest self. In stepping through this portal, may all healings I am ready to complete be completed, may all activations and crystalline DNA I am ready to embody be activated, and may all wisdom, life direction, and inspirations in serving the glory of a life purpose I don’t have to figure out ahead of time be realized, received, and revealed. In accordance with the Akashic Records, I allow all gifts of healing, activation, awakening, and transformation to be actualized into present moment time and anchored as my new zero point field, allowing this brand new reality that I welcome to be accepted by the subconscious mind and encoded into cellular memory as my new abiding state of reality.
I accept this activation and each gift my words declare my readiness to receive that now integrates into the fabric of time at exactly the pace that serves my highest greatest good. I accept that each aspect of this Lionsgate Portal equally serves in the tipping point of humanity’s ascension, as I offer every person the exact amount of connection or space to work out the complexities and vulnerabilities of their journey. If and when, during this Lions gate portal, or any time hereafter, I witness humanity purging emotional density while identifying with its individual or collective shadow, I can support the transmutation of the old dissolving paradigm by anchoring the light of my new reality as a space holder of Earth’s Ascension. As I utilize the sacred invitation and power of this Lions gate Portal to step through interdimensional hyperspace and into a new parallel timeline of my next highest self in form, may I offer compassion, mercy, and kindness, whether up-close or at a distance, to anyone identifying with the very shadow being purged. May I witness the pain they have buried, as a chance to help bring their consciousness back into full awareness. I offer this awareness as a gift of loving service with no attachment to outcome for anyone or any situation in view.
If and when the anchoring of light feels overwhelming, it merely acts as a sign reminding of the perfect moments to enact self-care. Knowing, from the depths of my soul’s wisdom, each choice to care for myself sends waves of consciousness throughout the Quantum Field to help others in supporting their own needs instead of judging themselves or fighting with others. In the name of bringing abiding peace to Earth, no matter how turbulent the waves of change ebb and flow, I accept this Lions gate Portal Activation that completes the Soul Contracts and cuts the chords to all I am ready to move beyond — with the utmost gratitude to every circumstance, person, or outcome that has served my evolution.
Thank you Akashic Records for making this Lionsgate Portal Activation complete. Thank you spirit guides, Ascended Masters, Archangels, the enlightened elders of my ancestral lineage, my beloved relatives on the Other Side, and my spirit animals for holding immaculate space in each of the four sacred corners and continuing to make your presence known as the light I shine, the breath I breath, the wisdom I receive, the guidance I follow, and the truth I speak that is always anchored in the vibration of peace, unity, abundance, wholeness, and love.
I hereby accept the completion of this Lions gate Portal and allow all integrations to occur as swiftly, miraculously, and gently as it has always been meant to be. May all be blessed by this Lionsgate portal, no matter how any person or group interprets the incoming energies and healings entering our Earth.
And so it is.
May be an image of big cat and text

Usui Teate Reiki – Basics through Grandmastership (Elk Grove, CA)

Interested in learning original knowledge Reiki from Usui’s home temple at Mt. Kuruma, Japan?  Come join us here, then register to get attuned up!  Meet-ups happen every Sunday afternoon (PDST) … See you there!  ALOHA!

https://www.meetup.com/usui-teate-reiki-basics-through-grandmastership/

Melchizedek Consciousness | LOVE: Vibration

Image: Kovacevicmiro

In its essence, Love is a Frequency, a Vibration, it has an invisible component of Hertz (or cycles per second)/

Even a “Thought” is a vibration, so too is the palpitation of your Heart when you see someone you Love, it has a mathematical underpinning and a rich tapestry of numerical and toroidal symmetries.

Our Field is a Torus which literally means a Ring.

When we hug another, the information in our joined Field is shared, and without words, we communicate between these rings via touch, sound and smell but on a higher level, we are mystically conversing via the amperage and volts of the intuitive Higher Heart.

~ Jain 108

Esoteric Dreamscapes – The Creation of the Tarot of the Filipino People by Erwin Rimban | Paperback | Non-fiction – 8Letters Bookstore and Publishing

Esoteric Dreamscapes – The Creation of the Tarot of the Filipino People by Erwin Rimban | Paperback | Non-fiction

I am a proud collaborator on this 4-book series project, which includes a new Tarot deck based on Philippine mythology and 24 Major Arcana archetypes.  This is an exciting synthesis of my Filipino heritage, formal education and metaphysical background as a Babaylan healer.

Hard copies available in the Philippines for 670 Piso.  Digital copies available through Amazon for $37.00 USD now.

Source: Esoteric Dreamscapes – The Creation of the Tarot of the Filipino People by Erwin Rimban | Paperback | Non-fiction – 8Letters Bookstore and Publishing

CURRENT EVENTS | Operation Underground Railroad

WHY THE UNDERGROUND RAILROAD

The Underground Railroad was a network of secret routes and safe houses established in the United States during the early to mid 19th century. They were used by African American slaves to escape into free states and Canada with the aid of abolitionists and allies who were sympathetic to their cause. The original Underground Railroad was a group that acted and infiltrated.

 

WATCH TIM BALLARD’S INSPIRATION BEHIND WHY HE CHOSE “OPERATION UNDERGROUND RAILROAD”

Source: Operation Underground Railroad

It’s Already Happening But People Don’t See It – Alan Watts on Duality

An inspirational and profound speech on Duality, the music of life, and How It Is All Happening Around Us from the late philosopher Alan Watts. Original Audio sourced from: “Alan Watts – Coincidence of Opposites”

“The problem comes up because we ask the question in the wrong way. We supposed that solids were one thing and space quite another, or just nothing whatever. Then it appeared that space was no mere nothing, because solids couldn’t do without it. But the mistake in the beginning was to think of solids and space as two different things, instead of as two aspects of the same thing. The point is that they are different but inseparable, like the front end and the rear end of a cat. Cut them apart, and the cat dies.” – Alan Watts. (1915 – 1973)

Theosophy | THE SENSE OF SELF – II

The critical fact for any human being as a self-conscious agent is the capacity of objectivizing, of putting upon a mental screen as an object of reflection anything, in principle, that one wishes. A human being recognizes the range of self-consciousness through a process of progressive abstraction. This includes familiarization with what looks initially like mental blankness – like pitch-black night, where there are no conventional signs, no contours or landmarks, no north or south, east or west. A person who begins to sense the depths of subtle matter will discover that what seems to be a void or darkness is in fact a rich, pulsating light-substance that is porous to the profoundest thought. Then one realizes what initially was simply a bald fact about human beings – taken for granted and therefore forgotten – that all things are mutually and vitally interrelated. Human beings are generally so conditioned by mechanical responses to the ordinary calendar and clock-time that they can hardly apprehend the immensity of the doctrine of relationality, which presupposes that the visible world is a vast psychological field of awareness. The universe exists because there are minds capable of generating conceptions that have points of common contact and thereby an outwardness and extension sustaining an entire field of consciousness. As one cannot set any limit in advance to the range and development, the potency and the scope of all the minds that exist, one cannot readily imagine what it is like to negate everything that exists, to stand totally outside it.

Initially, it is extremely difficult to imagine all of this, so the whole world is at first apprehended as so unfathomably mysterious as to engender a feeling of alienation and fear. But why should moving into more expanded states of consciousness make one afraid? Who is afraid, and afraid for what? At any given time there is a film or shadowy image that is one’s false self between one’s inherent capacity to make a vaster state of consciousness come alive and one’s captivity to the familiar array of objects and opinions. One is like the fabled monkey which, in trying to collect nuts from a jar, held onto them so tightly that he was not able to open his hands and get any. There is an impersonal, impartial sweep to the mental vision of a Man of Meditation that simply cannot correlate and connect with, or take at face value, the common concerns of the world. It is necessary to grasp the strength and richness of viewing the universe as an interior object of intense thought which could be expanded indefinitely, eliminating self-imposed and narrow notions of identity and embracing vaster conceptions of the Self. The significance of this standpoint lies in that continuity is upheld but not formulated. Herein is the basis of indefinite expansion, of growth without hindrance. Existing frontiers of knowledge cannot provide the basis of judgement of the potential realm of the knowable. What is now known is meagre in relation to the immensity of the unknown. It is meaningful to relinquish the delusive sense of certainty to which so many people cling at the expense of an ever-deepening apprehension of relationality.

In general, human beings seem to need the illusions that sustain them. There is something self-protective in relation to all illusions. At least people are thereby helped from becoming fixated on obsessional delusions. There is even something enigmatic about why particular persons are going through whatever they endure. A great deal of human frustration, pain and anxiety, fear and uncertainty, arises from the desperate attempt to keep alive a puny sense of self in an alien world. Individuality arises only through the act of making oneself responsible for the consequences of choices, of seeing the world as capable of being affected by one’s attitudes and, above all, as an opportunity for knowing and rejoicing in wisdom and for rising to the levels of awareness of higher beings. The plane of consciousness on which such beings exist is accessible to all those who are willing to stretch themselves, patiently persist in going through the abyss of gloom, and endure all trials. Infallibly, they can enter those exalted planes and experience a strong sense of fellowship with beings who at one time would have seemed inaccessible. This ancient teaching is worthy of deep reflection. Its abstract meaning pertains to the elastic relation between subject and object, subjectivity and objectivity, and their mutual relativity as illustrated in one’s daily experience. A vast freedom is implicit in this no-ownership theory of selfhood. It is helpful to break up one’s life into periods and patterns, to note one’s most persistent ideas, ambitions and illusions, as well as those points on which one’s greatest personal sensitivity lies, and to make of these an object of calm and dispassionate study, to be able to see by questioning and tracing back what would be the assumptions which would have to be true for all of these to exist. To do this is to engage in what Plato calls dianoia, ‘thinking things through’, whereby in one day a person could wipe out what otherwise would hang like a fog over many lives. There is a fusion of philosophical penetration and oceanic devotion which is characteristic of high states of consciousness. There is no separation between thought and feeling – between Manas and Buddhi – such as is ordinarily experienced.

At one time a natural reverence existed in all cultures in ritual forms which eventually became empty of significance or could no longer be made meaningful when languages were lost or philosophical conceptions were neglected. Individuals today cannot force themselves to be able to feel any of the traditional emotional responses to any single system or ritual. Human beings should creatively find their own ways of making sacred whatever it is that comes naturally to them. What is sacred as an external object to one person need not be to another. The forms of ritualization have all become less important than they were, and that is not only due to the rapid pace of change but also because of the volatile mixture of concepts and of peoples all over the world, together with a growing awareness of the psychological dimension of seemingly objective conceptions of reality. But even though there is a pervasive desacralization of outward forms, the deepest feelings of souls are unsullied by doubt. It is only by arousing the profoundest heart-feelings that one can open the door to active spiritual consciousness. There is in the heart of every person the light of true devotion, the spontaneous capacity to show true recognition and reverence. To do this demands a greater effort for some people than for others. When human beings come to understand the law of interdependence that governs all states of consciousness, their impersonal reason as well as their intense feelings will point in the same direction. It is only this single-minded and whole-hearted mode of devotion which will endure, but its focus must be upon universal well-being.

  It is not the individual and determined purpose of attaining Nirvana – the culmination of all Knowledge and wisdom, which is after all only an exalted and glorious selfishness – but the self-sacrificing pursuit of the best means to lead on the right path our neighbour, to cause to benefit by it as many of our fellow creatures as we possibly can, which constitutes the true Theosophist.

 

Raghavan Iyer
The Gupta Vidya II

THEOSOPHY | SPIRITUAL WILL – I

The vital interrelationship of Nature and of humanity, as well as the complex process of evolution and of history, is essentially the manifestation of unity in diversity. Every human being is a compact kingdom with manifold centres of energy that are microcosmic foci connected with macrocosmic influences. There is a fundamental logic to the vast unfolding from One Source through rays of light in myriad directions into numerous centres that are all held together by a single Fohatic force, an ordering principle of energy. The logic of emanation is the same for the cosmos and for the individual. The arcane teaching of the divine Hierarchies, of Dhyani Buddhas, of the three sets of Builders and of the mysterious Lipika conveys intimations of invisible, ever-present, noumenal patterns that underlie this immense cosmos of which every human being is an integral part. The ordered movement of the vast whole is also mirrored in the small, in all the atoms, and is paradigmatically present in the symmetries and asymmetries of the human form with its differentiated and specialized organs of perception and of action.
Modern man, burdened by irrelevant and chaotic cerebration, often fails to ask the critical, central questions: What does it mean to have a human form? Why does the face have seven orifices? What does it mean to have a hand with five fingers? Why is one finger called the index finger and what is the purpose of pointing in human life? What is the significance of the thumb and what is its connection with will and determination, which must be both strong and flexible? Can flexibility and fluidity be combined in human life in ways analogous to what is exemplified in the physical world by all the lunar hierarchies impressed with the intelligence that comes from higher planes? What is the function of the little finger, which is associated with Mercury? What is the connection between speech and this seemingly unimportant digit which is important for those who have skill in the use of hands, whether in instrumental music or in craftsmanship? When one is ready to ask questions of this kind, taking nothing for granted, then one can look at statues of the Buddha and of various gods in many traditions, where the placement of the hand is extraordinarily significant: whether it is pointing above, pointing below, whether it is extended outwards, whether it is in the form of an oblation or receiving an offering, or in the familiar mudra of the hand that blesses. What is the meaning of joining the thumb and the central finger, which is given great importance in mystical texts like the Hymn to Dakshinamurti?
The moment one begins to raise such innocent questions about the most evident aspects of human existence, it immediately becomes clear that pseudo-sophisticated people are prisoners of the false idea that they already know. And yet self-reliance and spontaneous trust are so scarce in the world of the half-educated. Many people are so lacking in elementary self-knowledge that when a person meets another, instead of a natural response of receptivity and trust, there is an entrenched bias engendered by fear and suspicion. This has been consolidated through the establishment of a Nietzschean conceptual framework in which all human relationships are viewed simply in terms of domination and being dominated. This obsessive standpoint drains human relationships of deeper content, of spiritual meaning and moral consciousness. All moral categories and considerations become irrelevant when one entirely focuses upon an ethically neutral and colourless conception of the will. To assume and act as if everything turns upon the master-slave relation is a major block to the development of self-consciousness, as Hegel recognized. Humanity has left behind its feverish preoccupation with false dominance in formal structures. The seventeenth and eighteenth centuries witnessed the emergence of a higher plateau of individual and collective self-consciousness. All men and women are the inheritors of the Enlightenment, with its unequivocal affirmation of the inalienable dignity of the individual, who can creatively relate to other human beings in meaningful dialogue and constructive cooperation.
Rooted in a simplistic but assertive mentality, dissolving all moral issues, the language of confrontation and of submission is irrelevant to the universal human condition and to the hierarchical complexity of Nature. Any person with a modicum of thought who begins to ask questions about the marvellous intricacy and dynamic interrelationships of Nature – questions about the sun and the stars, the trees and forests, the rivers and oceans, and above all about human growth – will readily recognize that no real understanding of the organic processes of Nature can be properly expressed in terms of such jejune categories as dominance and submission. Nor can any meaningful truths about the archetypal relations between teachers and disciples, parents and children, friends and companions, be apprehended through the truncated notion of an amoral will. Human life is poetic, musical and poignant. It has an open texture, with recurrent rhythms, and it continuously participates in concurrent cycles. To know this is to recognize, when viewing the frail fabric of modern societies, that human evolution has not abrogated the primordial principles of mutuality and interdependence, but indeed abnormal human beings and societies have become alienated from their inner resources of true strength and warmth, trust and reciprocity. The Golden Rule remains universal in scope and significance. There is not a culture or portion of the human race, not an epoch in history, in which the Golden Rule was not understood. Without this awareness there would be no social survival, let alone its translation into the language of roles and obligations and into the logic of markets. Reciprocity is intrinsic to the human condition.
Raghavan Iyer
The Gupta Vidya III

Theosophy | THE SENSE OF SELF – I

Feeling, while going about, that he is a wave of the ocean of self; while sitting, that he is a bead strung on the thread of universal consciousness; while perceiving objects of sense, that he is realizing himself by perceiving the self; and, while sleeping, that he is drowned in the ocean of bliss; he who, inwardly constant, spends his whole life thus is, among all men, the real seeker of liberation.

Shankaracharya

All the varied vestures of the incarnated human being are distinct sheaths on adjoining planes of consciousness, each with its own rates of vibration, all participating in the potency of ideation and mirroring archetypal relations. What is implied in the Vedantin association of the lower vestures with unwisdom is the false sense of separateness, the illusory stability and entitative existence that we ascribe to a form. What is the significance of the seven orifices in the human face and the thirty-three vertebrae of the spine?  What is to be understood from the varying textures of the different layers of skin? Is the physical body to be analysed in terms of its constituent elements, or is it to be viewed in relation to the pulsating rhythmic movement in the heart? Such questions are rarely asked. Most human beings take for granted a haphazardly acquired and habitually retained assemblage of sensory perceptions and residues identified with a name and form which is really a static mind-image of the body. Individuals deny themselves the possibility of direct experience without the mediation of routinized anticipations or of frozen images projected upon objects. Anyone may learn to discern and comprehend the recurring patterns, resistances and responses of the body. Even more, a person may come to view the body, as the Gita depicts, as a nine-gated city. A person can learn to use the body as a musician wields a musical instrument, self-consciously impressing energy upon its myriad life-atoms caught up in chains of interconnected intelligence.

The body is a vast and complex matrix of interdependent centres of energy, each of which puts a human being in touch potentially, and therefore in many cases unconsciously, with everything else that exists on the physical plane. The body exists at a certain level of material density, with a biological entropy built into it, as well as a degree of homeostatic resistance to the atmosphere around. This level of resistance in the physical body enables it to maintain itself and is the basis of physical survival. Those who truly reflect upon this could make a significant difference by the deliberate and creative interaction of their own ideas and feelings. For example, while eating food, a person’s thoughts, emotional states, magnetic field and inward reverence to the invisible elements of food can make a fundamental difference to the qualitative osmosis of energies transmitted to the organism. The body can be seen as a sacred instrument in rethinking one’s entire relationship with the world. There is reflective intelligence at the lunar level and the astral and physical vestures are subject to various cycles and different rates of motion. These cycles are mathematical equations and patterns at the cellular level. The mathematics of the complex system that is the physical body, with all its cycles, corresponds closely to the mathematics of the galaxies and the vast cosmos. One could come to learn from the natural cycles and then from the particular bent given to them by one’s own emanations, thus gaining some grasp of one’s dominant anticipations and typical responses. Whoever engages in daily self-study could come to discern the distinct ways in which the body affects the mind during different portions of the day and the week, as well as the succeeding phases of the lunar month.

Shankaracharya lived at a time when ritualistic practices were widely prevalent, and many had become blindly dependent upon detailed and complex knowledge of what to do, when, during each of the many subdivisions of the day. All of this knowledge would not enable a person to get to the core of the causal body – the delusive identification through an ‘I’ with limiting conceptions of space and time, together with the persisting notion of oneself as the actor. Shankara taught that one must get to the root of the ‘I-making’ tendency  –  the illusory sense in which one is separate from the world which is supposed to exist as clay material for one’s purpose. This false conception of selfhood becomes deeply rooted because it is pleasurable, owing to passive identification with those sensations that have pleasing responses in different parts of the body. It is reinforced in the language and the milieu of those valuations of segmented aspects of conduct which tend to routinize, making a person take experience totally for granted, just as the physical senses can lead an unthinking person to take for granted that the more solid a thing seems to the tactile sense, the more it is solid in reality. There is a radical failure to understand that the whole visible world is like a screen, hiding a vast mathematical activity, and that for all its bewildering complexity, this phenomenal realm may be reduced to certain primary relationships that archetypally correspond to the numbers between zero and ten.

By rethinking much of what one took for granted before, one could come to conceive of an exalted state such as Shankara conveyed in The Crest Jewel of Wisdom. In this serene state an individual would be devoid of all sense of psychological involvement in any of the desires and aims, any of the obsessions, passions, infatuations and concerns of the world, in any of the criteria of success and failure or pseudo-valuations of people generally. Furthermore, having no sense of tightness, of excessive anxious-ridden involvement in the activities of the body, such a person begins to experience a tremendous exhilaration, a rhythmic breathing and a profound peace. It is like seeing a part of oneself carry out its natural functions, and yet remaining totally outside every kind of manifestation in which any single portion of oneself is involved. A person who reaches this stage can combine with this detachment a deep gratitude, a joyous affirmation that there is a certain value to the body as a pristine vesture. At the causal level – in what is called the karana sarira or causal body  –  fundamental ideas prevail which are often hidden to most human beings but which, if they were examined, would wipe out whole chains of thinking, complex patterns of activity over many years. They would all be eradicated by getting to the core of a fundamental idea. A person who steadily works on the plane of ideation so renovates the thought-body that it becomes possible to release self-consciously the inexhaustible potentiality of divine energy. The entry points between the causal body and the astral vesture are made more porous and, in time, the physical body may reflect and transmit the radiant joy of universal ideation.

A person may learn to live in attunement to the plane of those enlightened free men who are not captive even to the vast conceptions of space and time associated with the universe as a whole. Such a person will be ever engaged in intense meditation upon the Unmanifest, which increasingly becomes the only reality. A person who begins to see through the eyes and with the help of the illumination of the Guru finds that the physical body is only a dim reflector of light-energy and also provides a means of shielding the divine radiance. By extending the possibilities of human excellence to the uttermost heights of control, purification, refinement and plasticity that can be brought about by the deliberate impact of disciplined thought upon gross matter, one can revolutionize one’s conception of matter. Einstein pointed out in the twenties that a lot of what is called matter simply dissolves into a prior, primordial notion of space. The body can become an architectonic pattern in space which has within its own intricate symmetry an inherent intelligence that is not transparent at the level of image and form. It has the capacity of holding, releasing and reflecting the highest elemental associations that accompany the profoundest thoughts. Nature is the great magician and alchemist. The wise man is an effortless master of lunar forces, correlations, patterns and potencies.

Raghavan Iyer
The Gupta Vidya II

Theosophy | THE VERBUM – I

   When our Soul (mind) evokes a thought, the representative sign of that thought is self-engraved upon the astral fluid, which is the receptacle and, so to say, the mirror of all the manifestations of being.

The sign expresses the thing: the thing is the (hidden or occult) virtue of the sign.

To pronounce a word is to evoke a thought, and make it present: the magnetic potency of the human speech is the commencement of every manifestation in the Occult World. To utter a Name is not only to define a Being (an Entity), but to place it under and condemn it through the emission of the Word (Verbum), to the influence of one or more Occult potencies. Things are, for every one of us, that which it (the Word) makes them while naming them. The Word (Verbum) or the speech of every man is, quite unconsciously to himself, a BLESSING or a CURSE; this is why our present ignorance about the properties or attributes of the IDEA as well as about the attributes and properties of MATTER, is often fatal to us.

Yes, names (and words) are either BENEFICENT or MALEFICENT; they are, in a certain sense, either venomous or health-giving, according to the hidden influences attached by Supreme Wisdom to their elements, that is to say, to the LETTERS which compose them, and the NUMBERS correlative to these letters.

The Secret Doctrine, i 93-94

Those who have had the resplendent karma of receiving this sacred teaching should move rapidly from the state of irresponsibility into the realm of responsibility in the gestation of sound associated with thought. This is a practical teaching that can be used even if one has yet to acquire a detailed knowledge of the hidden properties of matter on subtle planes of existence. Anyone may make a true beginning by trying to conserve speech-energy, by becoming more deliberate and careful in the choice of thoughts and words. Calmly sitting down in the privacy of one’s own solitude to read aloud The Voice of the Silence, or excerpts from The Secret Doctrine, one can make a radical change in one’s magnetic field. Infusing this endeavour with a profound sense of the sacred, a vital depth is touched in one’s daily awareness of the invisible centres of consciousness and in one’s capacity to direct benevolently different groupings of life-atoms, to purify and render them worthy of the divine temple of the human form in which there burns the flame of self-consciousness kindled by the Sons of Fire. The priceless gift of noetic self-awareness can be brought to bear upon each of the different centres of consciousness. Even though in its spiritual essence Manas is entirely disconnected from the discordant sensorium, it effectively can, through the pristine radiation of its own potent light, magnetize, consecrate and intensify as well as make precise and benevolent the organs of perception. Those who value this immense privilege seriously enough to carry out a series of initial experiments with truth within themselves will gain a greater awareness through deliberation of the dignity and the divinity of being human. They will discover what it means to reverse the current of negative thought, centered upon the sense of futility of the personal self, and they will lighten the load of dead-weight elementals impressed with past pretences, desperation and despair.

The orbit of the sacred is revolutionary; it is subversive to the status quo of one’s previous somnambulic existence. Lest one cultivate the fatal craft of becoming schizoid, one must assiduously practise the arcane teaching of the Verbum by consciously choosing and assuming full responsibility for one’s thought-currents. Instead of excusing one’s passive tendencies, one must learn to direct one’s attention to what one deliberately intends, to sublime themes that elevate the mind, to daily exercises in spiritual alchemy. Individuals must think to the core the quintessential prerogative of being human. Rather than irresponsibly pretending that the whole of life is episodic, they must acknowledge that days make up weeks, weeks make up months, months make up years, years make up decades in a lifetime, and each incarnation is an integral part of a long series of lives. In a universe where sowing and reaping are inextricably interwoven, human beings have to do what agriculturists know and gardeners practise: preparing the soil, pulling out weeds, planting at the right time and patiently cooperating with the seasons and cycles of nature. If some are afraid to do this, it is because they mistakenly believe that they are infallible experts on the subject of themselves. This is a fundamental error. When a person gains glimpses of self-knowledge, a sure sign of growth is the increased willingness to breathe the refreshing air of agnosticism. One is ready to recognize that there is a profound mystery to every human being, that the last person one knows is oneself. Not until the bonds of personality are loosened can that self be truly known. The soul abides in the Silence, and when the restless mind ceases from thoughts and words, it may be merged into the inmost shrine of the heart, so that when one opens the eyes and utters a sound, one feels it is a sacred privilege to breathe as the votary of the Logos, of Brahma Vach.

If a person ventured to make daily experiments with truth, it would be helpful to formulate some working rules which make due allowance for the plastic potency of one’s own vestures. After all, different people have different propensities. Some are very vocal on worldly matters but they are utterly unable to speak about the spiritual. Others speak endlessly about the spiritual until words lose all meaning. Still others speak as if they already know what they have only remotely glimpsed. Others mix vibrations, speaking of the sacred and then lapsing into the profane. Sacred language cannot be properly enunciated if one inserts into it a sense of the separative ‘I’ because the kamamanasic ‘I’ has to vacate its false authority within the human being so that the immortal individuality may affirm spiritual truths through an invulnerable personality. The metaphysical basis of this process lies in the fact that the more indivisible the mental energy involved in universal, abstract, impersonal ideas, the more rarefied and homogeneous is the matter within which these ideas clothe themselves. As divine ideation draws the mind to a still centre, through deep meditation upon boundless duration, abstract space and pure being, one approaches a plane of consciousness where matter is radically different from what is normally understood. Matter becomes light-energy. It is cool Akashic fire which has a distinctive texture, a peculiar tensility and volatility, ethereal properties for which there are no adequate analogues on the physical plane.

A person sitting for long hours by a log fire may start to see behind and around the flames a noumenal light and may begin to have an inkling of the invisible fire behind the veil of the visible. It is possible for any person to arouse the subtler senses by reaching towards universal ideas, and through intense ideation one may become conscious of noumenal matter. This arcane teaching rests upon the presupposition that what is called knowing or interacting is an imperfect experience of consubstantiality. One only knows what is on the grosser planes through the grossness in oneself. Any suggestion that it is outside is misleading, for if it were not in oneself it could not be seen. A highly evolved being may be able to take the most mundane of subjects and see it from the standpoint of the subtlest abstraction, thus elevating the entire field. On the other hand, most human beings only too often do the opposite. They may even take a sublime conception and drag it down to the densest plane of sensory awareness.

Control of thought and speech is an essential ingredient of soul etiquette and spiritual discrimination. It represents good taste at the highest level, where one may enrich a spontaneous longing for Brahma Vach, the Agathon, the Ineffable Good. Out of repeated meditation one must gain such a strong, lively and self-perpetuating sense of the Ineffable Good at the core of the Divine Darkness behind the shimmering veils of the universe, that one is securely anchored in that state of spiritual awareness. And therefore, as Plato suggested in the Allegory of the Cave, when seemingly descending into the world of heterogeneity, one is able to use wisely one’s eyes and ears and above all, one’s tongue, so that one is acutely conscious of every available opportunity to give a forward impulse to human evolution. Where one encounters anything meretricious on the lower planes, it will roll off like water off a duck’s back. It simply will not inhere because of the intense activation and vigilant preservation of one’s noetic awareness. The importance of this mental discipline will soon become evident to those who are courageous enough to become steadfast in its practice, not for their protection, but for the sake of universal enlightenment. Not only can they begin to discharge their debt to the sacred Teaching by converting it into what they could use, but they could actively contribute to the generation of the magnetic field in which spiritual instruction could be integrated into new modes of secular monasticism.

Hermes, June 1980
Raghavan Iyer

La’au Lapa’au | Making Herbal Teas, Tinctures, and Salves with Bevin Cohen

Explore the value of using wildcrafted and locally grown herbs from your own bio-region with Bevin Cohen. Bevin will discuss the quality, potency and sustainability of locally sourced herbs. He will also share the benefits of many well-known herbs, and a variety of methods that can be used to harness their healing properties; including teas, tinctures, salves and more. This will be a fun and fast-paced presentation, packed with useful information for herb enthusiasts of all skill levels.

La’au Lapa’au | How To Use Plantain as Herbal Medicine

In this video, learn how to use plantain as herbal medicine. This instruction is part of home herbalism. Home herbalism is the use of plant medicine for personal health and wellbeing. It means taking care of ourselves, our families, and our loved ones with natural remedies. It is the herbal medicine that we have easy and affordable access to for life’s most common healing situations. You can become a part of this growing movement towards increased personal health, more self-reliance and taking a central role in your own wellbeing. Thank you for watching this video.

Disclaimer:  This course is intended to provide educational information for the viewer on the covered subject. It is not intended to take the place of personalized medical counseling, diagnosis and treatment from a trained health professional.

Theosophy | THE MYSTERY OF THE EGO – III

Famous quotes about 'Egoism' - Sualci Quotes 2019

      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.

Raghavan Iyer
The Gupta Vidya II

THEOSOPHY | THE INMOST SANCTUARY – I

   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.

H.P. Blavatsky

 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.

Raghavan Iyer
Hermes, February 1982

Theosophy | THE MYSTERY OF THE EGO – II

    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 Mahatthe 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.

Raghavan Iyer
The Gupta Vidya II

Theosophy | THE MYSTERY OF THE EGO – I

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.

Raghavan Iyer
The Gupta Vidya II