Spirituality – Hālau 'Aha Hui Lānākila

Theosophy | KARMA AND CHOICE – I

June 2, 2023 Nā Hālau ʻĀha Hūi LanakilaLeave a comment

My friend, if the whole path and movement of heaven and all its contents are of like nature with the motion, revolution, and calculations of wisdom, and proceed after that kind, plainly we must say it is the supremely good soul that takes forethought for the universe and guides it along that path. — Athenian Stranger

PLATO

Anyone who wishes to make practical use of the universal principles of justice and compassion inherent in the doctrine of karma must first grasp the idea that what we call the karmic effect is actually inherent in the karmic cause. This could be seen in two ways: first of all, philosophically or metaphysically, and secondly, morally. If karma refers to the totality of interaction of all beings in a single, unified cosmos, then it must be the case that every single act, rooted in a thought or an idea, already contains within itself the whole series of manifestations which appear to exist as its distinct effects. That appearance is illusory. What we call the effect of an act is already contained in the origination of the first impulse of the first thought and feeling constituting the act. This is very difficult to comprehend metaphysically. But anyone could come closer to understanding it from the moral standpoint.

Each one could look at any single act that he has done and link it up to the state of mind in which he acted and to the quality or colour of feeling that was present in that act. He could look behind ‘thought’ and ‘feeling,’ in the separative and specific sense in which the words are used here, and attempt to see the act in terms of the totality of his character, in relation to the whole of his life, at least since he became a responsible adult, whenever that was for the individual person. The whole of his life has led to this particular act. On this act we have the indelible stamp of the kind of person he is and has become in all the time since the moment of birth, but, more perceptibly, at least since he became a responsible adult. If the whole of his being is imprinted upon that act, in a universe of law he has already, in the very act, determined the consequences of that act to himself as a mind-being, as a unit-being. Therefore, any sound morality would be one that provides a self-validating, compelling and continually applicable basis for ethics, both on the plane of thought and on the plane of feeling, which together are represented in what we call external acts.

A person who is wise and fortunate enough to include a method of relative and increasing self-scrutiny into his day is engaged in what might be called ‘doing one’s moral arithmetic.’ If he could do this, he would soon be able to work out a few simple sums. Then he would not have to wait, in an Epimethean way, for the sum totals of external effects, from which it is extremely difficult to trace back. Anyone who has studied a bit of elementary mathematics knows, if he is given the answer to a problem, that from the answer one cannot speedily work out the process that leads to the answer. In a very good teaching system, a person would be given more appreciation for grasping the process, even if the actual answer reached is only an approximation. Certainly, this would be preferable to rewarding a person who happened to hit the answer but did not have the proper sequence of steps that follow from the initial statement of the problem, using the relevant basic rules or equations or tables that are provided to him to work out this answer.

In the moral realm this is extremely difficult, and points to the difference between ignorant human beings and Adepts. An Adept is one who has mastered the mathematics of the soul. Indeed, he embodies it every moment, twenty-four hours a day, and therefore he continually acts with a seeming casualness but out of a profound deliberation based on total detachment. With this perspective, we can understand the reason why the heavenly wisdom in relation to karma should be imparted, in this day and age, with the extraordinary care that has been taken by the Mahatmas. Those who have the good karma — even if not entirely deserved in this life — of coming into contact with Bodhi Dharma are given the opportunity to move from a position of muddle and irresponsibility to a gradual awakening to their responsibility as moral agents: as Manasaputras, as descendants from the divine ancestry of the great collective host that gave the fire of self-consciousness to human beings over eighteen million years ago. Those who do reasonably well render incalculable service. No one can do more than try, and even to try is to make a real choice. They are, in a sense, fortunate, because they are protected from attachment to results since they are not in a position to calculate what Adepts alone can work out precisely. They can render some benefit to the whole of the human race, to the karma of a nation, to the family in which they were born, and to their associates.

The time has come when no student of Theosophy can afford to ignore the practical moral implications of this aspect of karma, even if he is not immediately ready to grasp the profound philosophical and metaphysical basis of the idea. We have found already in this century, in the last twenty-five years, that the idea has partially come into contemporary thought. Inward responsibility is the focus of several exploratory efforts by contemporary philosophers who want to see its application to punishment. Wittgenstein raised the question whether there is any internal, rather than extrinsic, relation between an act and its reward or punishment. Philosophically, this is difficult to grasp, but deep down we must feel a profound pity and compassion for any person who is a murderer and who is now delighted, in one sense, that he does not have to be executed, but who, on the other hand, is nonetheless excruciatingly tortured by his own thoughts. In some cases, such persons may spend a whole lifetime adding to their karma by broodings that are even worse than the thoughts which led to the murder committed. In other cases, they may be able to look back upon what was done with a sense of relative bewilderment, which Simone Weil would have called a kind of “innocence through penitence.”

No one could truly make a moral use of the teaching and become a real penitent without becoming ready, before the moment of death, to have deserved the priceless privilege of coming into contact with divine wisdom. To do this seriously requires spending time reflecting upon the idea of the interpenetration of cause and effect and how it applies to each and every one. As long as there is no understanding and proper study of karma, no one will be able to introduce any order into his life relative to the disorders of our time. Nor will he be able to generate a current of true repentance or appreciate the relationship of mercy to justice that is essential to a comprehension of concepts like reward and punishment. There is the statement in The Ocean of Theosophy that “Karma is a beneficent law, wholly merciful, relentlessly just, for true mercy is not favor but impartial justice.” Normally, we think of mercy as gratuitous or arbitrary and justice as relentless or ruthless. In terms of the universal law of karma, human appellations like ‘justice’ and ‘mercy’ are misleading. They are merely approximations arising through an inadequate understanding of connections between causes and effects applicable only over very short time spans and also modified by the gap, not merely between any legal system and the moral justice of the universe, but between the theory of that legal system and its working in practice.

Suppose a very sincere man truly wanted to find out what is due from him to every other human being on earth — let us say because he has consulted ancient wisdom or merely because he has read Godwin, or even because he thought about it. If this person then asked what could it mean for him to do justice to every human being he ever met in this life, it would be very difficult for him to make a practical response. The mathematics are too complicated. The person hardly knows anyone else. It is forbidding enough to do justice to any human being on earth. But that is what is required on the path of understanding, of Jnana Yoga.

Supposing, then, this person said, “To the extent to which I cannot know what is due from me to every single being, and yet that is where I want to go — though it take a very long time, even many lives — I have a firm faith that the very desire and determination to go in this direction is not only a holy one, because it is the noblest feeling I feel, but it is wholly compatible with the truth and totality of things.” This makes immensely joyous the prospect of having myriads of opportunities in future lives to be able to perfect the enterprise. Such a person might also say, “Meanwhile, to the extent to which I do not know what doing justice to every single human being means, I might as well err in one direction rather than in the other.” As long as one is caught up in attavada, the delusion of being separate from everyone else — the only conception of sin in the teachings of Buddha — then, if one is going to sin it is better to sin in the direction of exaggerated praise of others than in the opposite direction.

If this generation is to make the enormously arduous move from being the most abnormal in soul-sickness to becoming human, it would be extraordinarily important to emphasize mercy and compassion. Beyond all else, to be human is to radiate benevolence. As long as one strives to be compassionate and merciful, it will be imperatively and inevitably the case that one will come to understand justice better. Through mercy one may come closer to an appreciation of divine justice, cosmic justice, and above all learn what it means to be just to every living being, every elemental, every constituent of the seven kingdoms of nature. Every single human being has also the prerogative of doing justice to his or her true self.

Raghavan Iyer
The Gupta Vidya II

Divine Feminine Oracle | Mother Mary’s message for May 21, 2023

May 21, 2023 Nā Hālau ʻĀha Hūi LanakilaLeave a comment

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You have to be a shining example for others, constantly improve yourself, and work for a higher purpose if you want to fully live. It is imperative that you pay attention to my advice, even if it looks that something you hold dear is starting to lose its lustre or that someone in which you have placed your confidence is letting you down.

I ask that you continue to make yourself open to me even if you are now experiencing feelings of having been betrayed or broken. The same divine fire that is raging inside of of me is now starting to blaze inside of you. Therefore, please have faith that you will overcome all that you need to!

What you need to know

It is easy to be persuaded by less rewarding choices when our spiritual fire is weak. Possibly, we wish for a relationship that never totally transpires, or perhaps occurs for a little while before revealing itself to be considerably less significant than we first anticipated. Perhaps you are one of the many people who dream of making millions of dollars, only to learn that even if you do, you still won’t be totally satisfied.

You see, in order to feel really connected to our divine destiny, we must allow our desires to ignite for something greater than our own selfish wants. We need to burn with holy fire to make the world better and to help others as well as ourselves. We need to truly live a divine life putting Mother Mary at the centre.

Prayer for healing

“Dear Mother Mary, I humbly ask that you help me find my true calling in life. My spiritual embers need to blaze hotter than ever. As I continue to glorify your divine name, I forgive myself for previous mistakes and situations that were not in my best interests.

Please, Our Lady of Holy Fire, enable me to engage you so that you can assist me to make wise decisions as I plan for the future. Rather than relying exclusively on my own poor understanding of the universe, allow me to place my faith in you. Please, Mother, guide me on the right direction in my life.”

Theosophy | THE EYE OF WISDOM – I

May 6, 2023 Nā Hālau ʻĀha Hūi LanakilaLeave a comment

The idea of Eternal Non-Being, which is the One Being, will appear a paradox to anyone who does not remember that we limit our ideas of being to our present consciousness of existence; making it a specific instead of a generic term. An unborn infant, could it think in our acceptation of the term, would necessarily limit its conception of being, in a similar manner, to the intrauterine life which alone it knows; and were it to endeavour to express to its consciousness the idea of life after birth (death to it), it would, in the absence of data to go upon, and of faculties to comprehend such data, probably express that life as “Non-Being which is Real Being.” In our case the One Being is the noumenon of all noumena which we know must underlie phenomena, and give them whatever shadow of reality they possess, but which we have not the senses or the intellect to cognize at present. . . . Alone the Initiate, rich with the lore acquired by numberless generations of his predecessors, directs the “Eye of Dangma” toward the essence of things in which no Maya can have any influence.

The Secret Doctrine, i 45

Beyond the range of all maya, and beyond all but the most exalted conceptions of the divine dialectic, lies the highest possible state of supreme noetic vision, the state of the opened Eye of Dangma, spoken of so beautifully in magnificent metaphors in the Stanzas of Dzyan. Beneath this level of pristine consciousness, all ideas of being reflect an inevitable limitation, owing to one’s sense of present existence and awareness of specific circumstances. For us, to be a being is to be a being at a particular time and a particular place, or for a certain period of time in a certain place in this world. The all-enveloping nature of this mayavic limitation of consciousness is brought home by the metaphor of the unborn infant in the womb. Each of us is like this to a greater or lesser degree, and, like the infant in the womb, were it to express its conception of being, we are not directly able to formulate the true nature or causal ground of our being, especially with reference to the larger life of beings outside the self-limiting context of our narrow consciousness. Further, if we contemplate the possibility of being born into a larger and richer world, we can only see the process of that birth itself as equivalent to death — the end of life as we seemingly know it. For typical human beings, then, who think that they have been born once into this world of illusion, the prospect of becoming dwijas, or twice-born, can only be described as a passage into non-being. Nevertheless, the veil of maya is not so impenetrable to the human will and spirit that we cannot cultivate a deepening intuition that this birth — which seems death to the lower nature — is the solemn path of initiation into real Being.

In our case, and depending upon our degrees of philosophic detachment, we may be vaguely or acutely aware that all the beings we seem to know, including ourselves, are merely shadowy phenomenal representations of noumenal realities, and even of a single supreme Noumenon. Through devotion and tapas, we may learn to sift through the dross of phenomenal experience, thereby quickening the dormant powers of Buddhi-Manas which alone can bring us to the threshold of birth into true life in spirit. Having inverted what we did and knew, what we felt and were as babies, we can learn as fallen adults, like the miner looking for gold.

The impalpable atoms of gold scattered through the substance of a ton of auriferous quartz may be imperceptible to the naked eye of the miner, yet he knows that they are not only present there, but that they alone give his quartz any appreciable value; and this relation of the gold to the quartz may faintly shadow forth that of the noumenon to the phenomenon. The miner knows what the gold will look like when extracted from quartz, whereas the common mortal can form no conception of the reality of things separated from the Maya which veils them, and in which they are hidden.

Ibid., i 45

In other words, there is not only gold in the hills, but there is gold in every grain of dust, in every atom, in every moment of time if only we would know it. The fact that more human beings do not know this at this point of human evolution is not primarily because of universal ignorance, but more because of avoidable perversity. Where human beings grow up turning their eyes away from what is golden in other human beings — in their acts, in their words and in their lives — it is scarcely surprising that they should develop a peculiar and fatal fascination with dross.

Hence the vital importance of directing one’s thought, aspiration and devotion towards the ideal of the perfected Sage, who carries with him the inheritance of countless generations of distilled wisdom and directs the faultless Eye of Dangma towards the essence of things where maya casts no shadows. If human beings mired in illusion and a false sense of their own being are to gain what The Voice of the Silence calls ‘the right perception of existing things’ and ‘the knowledge of the non-existent’, then they must seek for Him who will give them birth in the Hall of Wisdom. It is there that the teachings of Gupta Vidya in relation to the twelvefold chain of the nidanas, the chain of dependent origination governing birth and death, and also the four Noble Truths of Buddha have their greatest but most secret meaning. There are secret truths contained within all uttered truths, within the doctrine of the nidanas, and within the four truths. There are secrets within secrets, worlds within worlds. If seekers of wisdom are like miners of gold, they must have some idea what they are looking for, but at the same time they must freely and openly admit their ignorance, recognizing that the true teachings and their accredited custodians are their sole saving grace.

All true wisdom comes from using the teachings given in the best way one can, and it is virtually fruitless instead to attempt to distill wisdom from the world of empirical unrealities. Certainly if every time divine wisdom is available, it avails little or nothing to so many human beings, even those who come into direct contact with it, it is because they have somehow convinced themselves otherwise without evidence or reason. They falsely suppose that a mere accumulation of worldly experience for its own sake, randomly gathered in the passage of events and from the opinions of others, will somehow add up to wisdom. In the totality of things that happen to a human being gripped by avidya — who is mostly an automaton, acting like a robot most of the time, a creature of habit at best, and moved by drives which produce guilt and repression — there is nothing remotely comparable to what may be found in consciously chosen experience as a means of testing and applying, apprehending, discovering and rediscovering one single sacred spiritual truth intimated by the authentic teachings of the Brotherhood of Sages.

The wise are those who, when they receive such teaching, become almost from the beginning deaf and blind to everything else, and see all else only in relation to that which is sacred. They make the very best experiments they can as early as possible, therefore garnering the lessons of life and become unacknowledged but self-dependent sources of inner wisdom. Tested by experience and enriched by human pain and suffering, they become endowed with the light and the lustre, the beneficence and the benediction, of true compassion in their conscious ideation in meditation, let alone in their outward utterances and external deeds. As dauntless and detached learners, they make the fields of their experience the basis of Gandhian experiments in truth. Whilst understanding that the Absolute is the ultimate basis of all life and experience, but is wholly untouched by it, they shun the false and cowardly notion all human difficulties arise merely through maya. Illusion is not really the problem, because the whole world is caught up in a transcendental divine process of which is maya is a necessary part. Maya is inseparable from Ishvara in the sum total of everything that exists in the realm of conditioned existence, and to miss this is to fall prey to a sense of pseudo-detachment that has nothing to do with true spirituality.

Raghavan Iyer
The Gupta Vidya II

Matt Kahn | To Plan,, or Not To Plan?

May 1, 2023 Nā Hālau ʻĀha Hūi LanakilaLeave a comment

I write these words after completing one of the most powerful Together as One events that truly spoke to the core of our experiences as empathic beings. I wanted to begin by thanking everyone who attended, whether live or via the replay, for such a powerful expression of what it truly means to speak from a space of heart-centered empowerment. From the depths of my soul, thank you for shining so brightly and being the love that you are.

And now, for today’s insight. May we take a few breaths together as I tune into what wants to be shared in this auspicious moment of connection:

You can plan each detail of a trip from start to finish, but it cannot prevent the trip from being precisely what it’s meant to be. This doesn’t mean to forgo planning, and it certainly isn’t a measurement of presence to live this lifetime plan-free. Instead, you can allow yourself to rest in a space between any degree of extremes. Within this space that remains as close to you as the very breath you breathe, there is neither a dependency on planning as an extension of control patterns, nor is denying any type of a plan a way to be more settled in the here and now. Instead, you can hold your desires, plans, and aspirations in the palm of an open hand. And, you can know that if anything you have planned or intended into motion is removed from your hand, it can only be replaced with a circumstance that furthers you along an even higher trajectory of expansion.

While the ego may not always get what it wants, there remains a higher depth of wisdom within you that remembers all you wanted prior to entering into form. As this remembrance is gleaned, you may recall yearning to know the full capacity of your power and to embody it through the majestic wonderment of individual form. The beauty of this is living out the most incredible movie you are watching through the magic of astral projection. It’s a movie you are viewing in heaven, in the home you never left, while pressing your face so close to the screen, providing you with the vivid multi-sensory experience of being the character you are watching.

It’s a movie where you have been given the opportunity to experience your true nature through an arc of growth, where any tragedy only leads to inevitable triumph, as each drop of pain comes together to become the waves of joy you are destined to be cleansed by.

Whether living stringently by the necessity of planning, or confusing impulsivity with presence from one breath to the next, the key is always remembering that life has a remarkable and miraculous plan for you. It’s neither identical to your deepest hopes and desires, nor is it less than the everything you have hoped to become. Instead, it is merely the most direct means to return you home to the unmistakable peace, unwavering clarity, immeasurable brightness, and infinite fulfillment of your radiant eternal being.

Sometimes you need plans to give the Universe something to interrupt. All too often, specific waves of emotions cannot be instigated into release without the ego being shocked by the awe of not getting its way. Equally so, having no plan cannot free you or anyone else from this necessity of release, it merely invites the Universe to find more clever ways to find and free you from your most elusive hiding spots. And so, through a willingness to surrender into full commitment with the life you’ve been given, may you plan without attachment, giving life equal space in your life to move you along exactly as you are destined to be.

You can call yourself a co-creator, but your role is actually cut from the cloth of a much higher fabric. You are the living participant of Universal Will. You are the living reality of Universal Law. You are the living proof that only divinity dwells in human form, no matter how cruel a world can be during times when the collective mentality of our world continues to build momentum toward a remembrance only the divine remembers as all. As commitment merges with detachment, you can scan menus online for what you will have for lunch at a restaurant the following day, while being open to the server announcing a last-minute special that becomes the meal you are actually meant to enjoy.

You can rehearse any degree of choreography, while equally being open to the possibility of arriving at a dance where the DJ chose a setlist of a completely different tempo. You can insist you create every detail of your reality, even track your thoughts, micromanage your emotions, or any other ritual intending to stack the deck of fate solely in your favor. All the while, life will be exactly as it is meant to be. As the living participant of immaculate grace, you can either blame yourself for how things haven’t occurred, or continue watching the movie playing out around you, marveling at the amazement of life unfolding through a sacred rhythm of time. To plan or not to plan — that is the question. In a lifetime of endless expression where your ability to remain open, making clear and confident decisions, speaking with heart-centered empowerment, and loving yourself more not less always remains the answer. While there is so much more to share, and many heart-opening insights to help you transform perpetual breakdowns into long-awaited breakthroughs, in this moment, this is what the Universe wants you to know.

All for Love,

Theosophy | INDIVIDUATION AND INITIATION – I

April 8, 2023 Nā Hālau ʻĀha Hūi LanakilaLeave a comment

The Daimones are . . . the guardian spirits of the human race; ‘those who dwell in the neighbourhood of the immortals, and thence watch over human affairs,’ as Hermes has it. In Esoteric parlance, they are called Chitkala, some of which are those who have furnished man with his fourth and fifth Principles from their own essence; and others the Pitris so-called. . . .The root of the name is Chiti, ‘that by which the effects and consequences of actions and kinds of knowledge are selected for the use of the soul,’ or conscience, the inner Voice in man. With the Yogis, the Chiti is a synonym of Mahat, the first and divine intellect; but in Esoteric philosophy Mahat is the root of Chiti, its germ; and Chiti is a quality of Manas in conjunction with Buddhi, a quality that attracts to itself by spiritual affinity a Chitkala when it develops sufficiently in man. This is why it is said that Chiti is a voice acquiring mystic life and becoming Kwan-Yin.

The Secret Doctrine, i 288

The integral relationship between initiation and individuation can be grasped through the essential logic of the entire process of evolution. From the standpoint of matter, the logic of transformation involves increasing heterogeneity, differentiation and complexity. At the same time, there is a commensurate withdrawal of subjective and spiritual faculties which cannot function freely through limited projections or distorted reflections. The degree of spiritual volition depends upon the texture of the reflecting medium. In the collective thrust of evolution every single life-atom in all the seven kingdoms of Nature is touched by the same primal universal impulse towards self-consciousness. Within the broad perspective and purpose of evolution as a whole, the possibilities of initiation are enriched by individuation at a high level of self-consciousness. Initiation, in its most hallowed meaning, must always involve the merging of minds of Guru and chela into a state of oneness with the ineffable Source of Divine Wisdom. This mystical and magical relation of Manas and Mahat was comprehended and transmitted in secret sanctuaries. It was intimated in the enigmatic etymology of the word Upanishad, ‘to come and sit close’, so that there could be direct communion of minds and hearts. Sacred teachings are conveyed and communicated through the eyes and not merely through words, although mantramic sounds have a sacred and vital function. In the Bhagavad Gita Arjuna’s earnest enquiries and Krishna’s cosmic affirmations and psychological adjustments bring to birth within the mind of the chela the seed of chit, a level of consciousness which negates, transcends, and also heightens individuality. Initiation is the highest mode of individual communication, and it necessarily involves a mystic rapport between one who has gone before and one who is to come after, rather like the magnetic transference between mother and child. Such a relation is inherent in the logic of evolution because, as a result of an extremely long period of evolution, it is impossible to find any mechanical sameness between all human beings. They are identical in their inmost essence but so markedly different in the internal relations of their vestures that there cannot be complete equivalence between any two persons. Hence experience and reflection reveal both the mystery of each individual human being and the commonality of what it is to be human.

At one level of communication The Secret Doctrine is a metaphysical treatise on cosmic and human evolution. But at another level, for those who are Buddhic, it is not merely a book, but the initiatory presence of the compelling voice of the Verbum or Brahma Vach, reverberating in the society of sages, the Rishis who are of one mind and one lip. For the ardent seeker of Divine Wisdom, The Secret Doctrine is a series of stepping-stones, as the Upanishads and the great scriptures of all times have been, towards initiations into the mysteries of Selfhood. Through ever-renewed contact with the teaching, the chela begins to enact self-consciously and by degrees the realities which ordinary individuals sporadically experience at some level through deep sleep. This process comes alive through prolonged meditation for the sake of universal compassion, making one’s breathing more benevolent for the purpose of elevating all beings in all the kingdoms of Nature. When a person begins to do this, it is the awakening of Bodhichitta, the seed of enlightenment. It is the first step in translating knowledge into wisdom, words into realities, and resolves into actions. Having turned the key of compassion in the lock of the heart, the disciple will come to realize, through inward communication with the Teacher, the fuller meaning of the Upanishads:

Upa-ni-shad being a compound word meaning ‘the conquest of ignorance by the revelation of secret, spiritual knowledge’. . . They speak of the origin of the Universe, the nature of Deity, and of Spirit and Soul, as also of the metaphysical connection of mind and matter. In a few words: They CONTAIN the beginning and the end of all human knowledge. . .

The Secret Doctrine, i 269-270

The practical import of the metaphysical teaching of The Secret Doctrine lies in the fact that the highest spiritual powers are partly used by each human being every day but without fully knowing it. Light is universal, but it makes all the difference whether one has a blurred sense of perception and merely consumes light, or whether one can take a magnifying glass and concentrate light. There are also those who are like the laser beam which can direct a concentrated shaft of light to destroy cancerous cells and produce a range of extraordinary effects upon the physical plane. There is something of kundalini at work in every human being. Electricity and magnetism are sevenfold and work at the highest cosmic level of Akasha, but they also work at the most heterogeneous and diffusive level because everything is electrical and magnetic, from the occult standpoint. The aspirant must grasp, even at a preliminary level, the moral and psychological implications of this metaphysical “power or Force which moves in a curved path” in man and Nature.

It is the Universal life-Principle manifesting everywhere in nature. This force includes the two great forces of attraction and repulsion. Electricity and magnetism are but manifestations of it. This is the power which brings about that ‘continuous adjustment of internal relations to external relations‘ which is the essence of life according to Herbert Spencer, and that ‘continuous adjustment of external relations to internal relations’ which is the basis of transmigration of souls . . .

Ibid., i 293

The two aspects of this omnipresent power mentioned here have to be totally mastered by the initiated yogi in all their possible manifestations. Long before this stage is reached, the disciple must begin to learn to govern these internal and external relations through Buddhi Yoga in order to fulfil the prerequisite conditions of magnetic rapport with a true Teacher of Wisdom.

The universal process of adjustment of the external to the internal, which leads to involuntary reincarnation for human beings, must be understood in terms of karma. At the most primary level, whenever human beings entertain and succumb to emotional reactions, they establish mental deposits and astral grooves which require many lives for proper adjustment. That is why over eighteen million years so many people approach the Path again and again but stumble and lose their track just as often. They cannot make a fundamental breakthrough even when in the presence of great teaching. For those who have made the teaching an internal living power in their consciousness, this is comprehensible as essential, just as the world seems clear to a child when its eyes are directed to the light of the sun. Whilst this is true for all human souls, the philosophical recognition of how this works is important. Every emotion registers an appropriate record in the astral vesture. It is wear and tear on the linga sharira and is at the expense of something or someone else. Thus selfishness is increased. This is true even if the emotion is benevolent for emotion itself is a form of passivity. Emotion is quite different from deep feeling which is unmodified by cyclic change or external event and is totally independent of outward demonstration. Emotion is like cashing a check: whilst it makes money available, it depletes the account. It is a way of demanding proof. As a form of external indulgence it is a passive fantasy which weighs heavily upon the astral vesture. To that extent it obscures one’s inmost feelings which are detached and compassionate. All the higher feelings are ontologically powerful and at the same time they constitute a pure negation psychologically. Though only an initial understanding of the problem, this is sufficient to explain why merely sitting down to postures and trying to control the external breath by hatha yoga exercises cannot make a significant difference to the inevitable adjustment of internal and external relations inherent in life itself. There is no substitute for facing oneself, asking what one is truly living for, how one is affected by likes and dislikes, and how one’s temper — or sophrosyne — is unbalanced through various irritations.

Raghavan Iyer
The Gupta Vidya II

The Yin Yang Symbol: A Philosophy of Chaos and Harmony

March 11, 2023 Nā Hālau ʻĀha Hūi LanakilaLeave a comment

The complementary nature of Yin and Yang are perhaps best illustrated by the iconic black-and-white yin-yang symbol. Yet, the philosophy behind the concept can apply to many things. The ancient […]

Source: The Yin Yang Symbol: A Philosophy of Chaos and Harmony