We are told that while every other heresy against modern science may be disregarded, this, our denial of the Darwinian theory as applied to Man, will be the one “unpardonable” sin. The Evolutionists stand firm as rock on the evidence of similarity of structure between the ape and the man. The anatomical evidence, it is urged, is quite overpowering in this case; it is bone for bone, and muscle for muscle, even the brain conformation being very much the same.
Well, what of that? All this was known before King Herod, and the writers of the Ramayana, the poets who sang the prowess and valour of Hanuman, the monkey-God, “whose feats were great and Wisdom never rivaled,” must have known as much about his anatomy and brain as does any Hæckel or Huxley in our modern day. Volumes upon volumes were written upon this similarity, in antiquity as in more modern times. Therefore, there is nothing new whatever given to the world or to philosophy, in such volumes as Mivart’s “Man and Apes,” or Messrs. Fiske and Huxley’s defence of Darwinism. But what are those crucial proofs of man’s descent from a pithecoid ancestor? If the Darwinian theoryis not the true one – we are told – if man and ape do not descend from a common ancestor, then we are called upon to explain the reason of:
(I.) The similarity of structure between the two; the fact that the higher animal world – man and beast – is physically of one type or pattern.
(II.) The presence of rudimentary organs in man, i.e. traces of former organs now atrophied by disuse. Some of these organs, it is asserted, could not have had any scope for employment, except for a semi-animal, semi-arboreal monster. Why, again, do we find in Man those “rudimentary” organs (as useless as its rudimentary wing is to the Apteryx of Australia), the vermiform appendix of the cœcum, the ear muscles, 1 the “rudimentary tail” (with which children are still sometimes born), etc., etc.?
Such is the war cry; and the cackle of the smaller fry among the Darwinians is louder, if possible, than even that of the scientific Evolutionists themselves!
Furthermore, the latter themselves – with their great leader Mr. Huxley, and such eminent zoologists as Mr. Romanes and others – while defending the Darwinian theory, are the first to confess the almost insuperable difficulties in the way of its final demonstration. And there are as great men of science as the above-named, who deny, most emphatically, the uncalled-for assumption, and loudly denounce the unwarrantable exaggerations on the question of this supposed similarity. It is sufficient to glance at the works of Broca, Gratiolet, of Owen, Pruner-Bey, and finally, at the last great work of de Quatrefages, “Introduction à l’Etude des Races humaines, Questions générales,” to discover the fallacy of the Evolutionists. We may say more: the exaggerations concerning such similarity of structure between man and the anthropomorphous ape have become so glaring and absurd of late, that even Mr. Huxley found himself forced to protest against the too sanguine expectations. It was that great anatomist personally who called the “smaller fry” to order, by declaring in one of his articles that the differences in the structure of the human body and that of the highest anthropomorphous pithecoid, were not only far from being trifling and unimportant, but were, on the contrary, very great and suggestive: “each of the bones of the gorilla has its own specific impress on it that distinguishes it from a similar human bone.” Among the existing creatures there is not one single intermediate form that could fill the gap between man and the ape. To ignore that gap, he added, “was as uncalled-for as it was absurd.” 2
Finally, the absurdity of such an unnatural descent of man is so palpable in the face of all the proofs and evidence of the skull of the pithecoid as compared to that of man, that even de Quatrefages resorted unconsciously to our esoteric theory by saying that it is rather the apes that can claim descent from man than vice versa. As proven by Gratiolet, with regard to the cavities of the brain of the anthropoids, in which species that organ develops in an inverse ratio to what would be the case were the corresponding organs in man really the product of the development of the said organs in the apes – the size of the human skull and its brain, as well as the cavities, increase with the individual development of man. His intellect develops and increases with age, while his facial bones and jaws diminish and straighten, thus being more and more spiritualized: whereas with the ape it is the reverse. In its youth the anthropoid is far more intelligent and good-natured, while with age it becomes duller, and, as its skull recedes and seems to diminish as it grows, its facial bones and jaws develop, the brain being finally crushed, and thrown entirely back, to make with every day more room for the animal type. The organ of thought – the brain – recedes and diminishes, entirely conquered and replaced by that of the wild beast – the jaw apparatus.
Thus, as wittily remarked in the French work, a gorilla would have a perfect right to address an Evolutionist, claiming its right of descent from himself. It would say to him, “We, anthropoid apes, form a retrogressive departure from the human type, and therefore our development and evolution are expressed by a transition from a human-like to an animal-like structure of organism; but in what way could you, men, descend from us – how can you form a continuation of our genus? For, to make this possible, your organization would have to differ still more than ours does from the human structure, it would have to approach still closer to that of the beast than ours does, and in such a case justice demands that you should give up to us your place in nature. You are lower than we are, once that you insist on tracing your genealogy from our kind; for the structure of our organization and its development are such that we are unable to generate forms of a higher organization than our own.
2 Quoted in the Review of the “Introduction à l’Etude des Races Humaines,” by de Quatrefages. We have not Mr. Huxley’s work at hand to quote from. Or to cite another good authority: “We find one of the most man-like apes (gibbon) in the tertiary period, and this species is still in the same low grade, and side by side with it at the end of the Ice-period, man is found in the same high grade as today, the ape not having approximated more nearly to the man, and modern man not having become further removed from the ape than the first (fossil) man. . . these facts contradict a theory of constant progressive development.” (Pfaff.) When, according to Vogt, the average Australian brain = 99. 35 cubic inches, that of the gorilla 30. 51 cubic inches, and that of the chimpanzee only 25.45, the giant gap to be bridged by the advocate of “Natural” Selection becomes apparent.
The Secret Doctrine, ii 680-682
H. P. Blavatsky
Apparently, as H.P. Blavatsky stressed, this turns out to be more difficult for many people in the post-Aristotelian age in the modern West than it appears at first sight. Can obedience be combined with a tremendous courage? Can a lion be a lamb as well? Nothing is impossible for human beings when they master the art of acting from within without, from above below. The process could never be successfully reversed. On sacred matters can one say anything definite? If one can, any of us, should he say, or indeed what would be the point of so saying? But all of this must show itself by its fruits. Surely in regard to the latest of Teachers and their servants it would be true, as it was true of the oldest of Teachers who came to what we call the West, but who really came to the whole world from the East: “By their fruits they shall be judged.” Surely it could be said of any teacher what was true of the paradigm of all Teachers, the Buddha: he was a spiritual Teacher in that he gave lasting confidence to everyone else. Yet he did it in a way that was inimitable, in a manner that baffles analysis and defies imitation. Or we could even say that every true teacher must have something in common with Krishna, the planetary spirit who overbroods all Teachers, in that Krishna was always an enigma to everyone around him. It took Arjuna ten chapters to put right his relationship with Krishna, to whom he said, “I took you for a friend, I sported with you.” In other words, he tried to put him in a box. In the second chapter of the Bhagavad Gita, when Arjuna asked him to describe the characteristics of a wise man, Krishna did not say, “Look at me.” Krishna gave the most magnificent impersonal portrait. So surely then it is only on the basis of the invisible thirty-two psychological marks of the true Teacher that recognition and direct benefit are possible.
No Teacher can be separated from other Teachers, and when we consider the broader import of spiritual instruction we are really talking about a fundamental renaissance, heralding the civilization of the future. Those who feel they have found clues within themselves should treasure them. Those who want to help should perpetually prepare themselves. Certainly, no one need waste time and energy in speculating about it because this is not a matter which could be a fit subject for opinion or speculation. To put it in a more positive way, anyone’s opinion is as good for him as anyone else’s, because in the end it is his life; he has to decide. Many are called but few are chosen. But anyone could decide at any point to do the best he can in relation to the best he knows. In the talismanic words of Mahatma K.H., “He who does the best he can and knows how, does enough for us.” Anyone who does the best he can and knows how can do enough for the Messenger of the Fraternity, and indeed thereby himself become a messenger, in a sense. He becomes a teacher because he has shown what it is to be a servant.
So then it gets back to oneself. What can one do to prepare oneself? What can one do to be a worthy servant available at the right time to do that which benefits oneself on one’s Path, but which has meaning in relation to a much vaster vision and plan that can be seen with the mind’s eye? Though it is hidden, it can be seen to be partly manifest, even before it happens. What is there at this very time which is crucial in enabling us to be ready to be at hand in the future? This is the classic chela-like attitude that anyone can take, but it does not mean going here or there. It requires that wherever one is, one is willing to be wholly available. There is a protective blindness in regard to the future, a protective blindness in one part of our nature. In another part of our nature we know. It is said in the oldest traditions of humanity that the future is very dangerous knowledge. The future is a closed book at all times through the compassion of the universe, and in another sense through the inability of individuals to be ready to bear the knowledge. A Teacher once said that unless a person is so made up, or so ready in his total makeup, that nothing in the future will frighten him and nothing in the future will make him elated, he will not be ready to know what is in the future. That is surely as true now as always in regard to unveiling the future. Shaw’s remark about freemasonry and marriages applies even more to the code-language of Adepts – those who are outside will never know, and those who are within are pledged to eternal secrecy.
Behind all the rhythms of nature that are perceptible to us there are other rhythms that we impose. And behind these there is a kind of chaos in which there is another rhythm that is very mysterious. The Monad of man has no resting place. It is on a pilgrimage where it is ceaselessly changing conditions. There is no refuge, because if there were refuge for the Monad, it would no longer be involved in evolution. In that sense, one might say, surely at the end of evolution there must be a resting place. Whether there is or not, for a Monad that comes voluntarily into the process there is no resting place, in a more poignant sense. Above all, for the Son of Man who comes to bear a certain cross, there is no resting place in that he chooses a destiny within the framework of universal consciousness. We should reflect deeply on that extraordinary passage in The Secret Doctrine where we are told that in regard to the great cycle or circle of necessity, in the end the only choice is between being a volunteer in the iniquitous course and being involuntarily propelled into it. As Simone Weil said, you either choose suffering, or suffering chooses you. As Subba Row understood, the Logos chooses the Avatar who allows himself to be so chosen. This para-historical paradox is pivotal to the destiny of mankind in the culminating decades of this century.
October 9, 1971
Through many millions of world-ages many people hear, when they are born, neither my name nor of Perfect Ones, neither that of the teaching nor that of my community. Thus is the fruit of bad action.
But when gentle and forbearing beings originate here in this world of man, then because of their good actions they see me revealing the teaching as soon as they are born.
Hermes, May 1976
This mergence of the Jivanmukta into Ishwara may he likened to what may happen in the case of the sun when a comet falls upon it; there is in the case of the Sun an accession of heat and light; so also, whenever any particular individual reaches the highest state of spiritual culture, develops in himself all the virtues that alone entitle him to a union with Ishwara and finally unites his soul with Ishwara, there is, as it were, a sort of reaction emanating from Ishwara for the good of humanity; and in particular cases an impulse is generated in Ishwara to incarnate for the good of humanity. This is the highest consummation of human aspiration and endeavour.
Shankaracharya, in Self-Knowledge and The Crest Jewel of Wisdom, provides a wealth of instruction about meditation and particularly the relation between Viveka or discrimination andVairagya or detachment. Anyone attempting to apply these teachings will find that it is difficult, but he will also learn that it is extremely enjoyable. If thoughtful, he will conclude that, by definition, there could not be any fixed technique of meditation upon the transcendent. Technique is as particularized a notion as one can imagine, a mechanistic term. A techne or skill has rules and can be reproduced. On the other hand, that which is transcendental cannot be reproduced. It does not manifest, and it is beyond everything that exists, so there can be no technique for meditation upon it.
Another way of putting it, an older way and perhaps less misleading, is that of the Dalai Lama in his book My Land and My People, where in a few pages he explains that the teaching of the Buddha is both wisdom and method. They go together. Wisdom is meaningless to us unless there is a method. But the method itself cannot be understood unless in relation to wisdom. He says that there is a distinction to be made between absolute truth and relative truth. In other words, wisdom is your relationship to knowledge, and that relationship involves the means you employ. It is skill in the use of what we call knowledge, but skill that is neither rigid nor final in its modes of embodiment. There is a natural allowance for growth in oneself and within others.
In this arena of inner growth, he who really knows does not tell, partly because he knows that what is essential cannot be told, in the Socratic sense in which wisdom and virtue could never be taught. But partly also he chooses not to tell when telling is of no help. The Buddha, the Master of skillful means, said that whichever way you go – telling little, telling much, or keeping quiet – in every case you have created karma. There were times when the Buddha told nothing. There were times when he told a great deal merely by telling a fairy story but saying through it much more than is ordinarily possible. There were times when he said very little, and even this sometimes became a bone of contention among disciples. We are dealing with the karma involved in human encounters, and this karma must not be physicalized and only understood literally and exoterically. That is our whole tragedy. We have a physical conception of telling and of silence, but that is because we still have not understood that the real battle is going on between that subtle and rarefied plane of consciousness where the true suns are, and that boisterous plane of consciousness which is the astral light, where there is an immense array of inverted shadows and images.
Words like “telling,” “knowing” and “being silent” have to do with inner postures. As long as we seek external representations of the inner postures of the spiritual life, the spiritual life is not for us in this incarnation, and perhaps just as well. Maybe this is where humanity has grown up. There is now no need for mollycoddling. There is no need for giving in to the residual and tragic arrogance of those who are on the verge of annihilation, by pandering to them, yielding external tokens, or performing external signs. In this Aquarian age, spiritual life is in the mind, and people have got to be much more willing to assume full responsibility for all their choices. The reading of the signs requires a deeper knowledge, or a tougher kind of integrity. The only honest position for anyone is that, given whatever one thing he really knows in his life, in terms of that he is entitled, in E.M.Forster’s phrase, “to connect” – to connect with what is told and what is not told. People are brought up in India, and indeed all over the East, to know from early on that what the eyes are saying is important, what the physical gestures are saying is important, and that ominous or peaceful silences bear meanings of many kinds. Brought up in the rich and complex poetry of silence, gesture and speech through all the seven apertures of the human face, there is no such problem as between knowing in one particular sense and telling in one particular sense.
A lot of the subtlety has gone out of our lives, probably all over the world, but nonetheless we must recognize that wisdom always implies an immense, incredible flexibility of method. Let us not play games, least of all adopt sick and self-destructive attitudes, where in the name of belittling ourselves we insidiously belittle our Teachers. What this really comes to is blackmail and bargaining and they never helped anyone. On the other hand, let us genuinely be grateful for whatever we receive at all levels. It is part of the meaning of the Guruparampara chain that if one were smart enough to be benefitted at some level and to be ever grateful to the person who first taught one the alphabet, then one is more likely to make good use of Teachers in higher realms. We are dealing with something archetypal in which our whole lives are involved, but in which each one will be unique in his or her response.
Conversely, there is nothing predictably easy about the emergence, appearance, decisions, masks and modes of any spiritual Teacher. To assume that would be to limit the Fraternity or to imagine that an organization or some individuals could make captive or bind him. The moment such a being becomes captive, as Plato pointed out in the Republic, his withdrawal or his failure is inevitable. He will be free. And what he is really doing would be known only to him. What is important is to know that existentially he will point beyond himself to the Tathagatas. It is a hard lesson for the world – especially in a worn-out West that is still fighting the Middle Ages – that a true Master is a true servant. The reason why we find it difficult, even in our everyday language, to understand what is involved in being a Master is because we have ceased to understand what is it to be a true servant. When we can restore the full meaning and the grandeur to the notion of a true and totally reliable servant, only then will we understand what is it to be a Master of Wisdom and Method. Who are the Masters? They are the Servants of mankind. Who, then, must be their agents? Those who exemplify the art of service, who are unquestioning, total, and absolute in their obedience to their Gurus.
Hermes, May 1976
Ten Aspects of a Long Term Effort – Carlos Cardoso Aveline
In order to follow the path to wisdom, one must have an accumulated will. It is a good idea to be daily alone for some time, in silence, calmly examining the highest and most inspiring dimensions of life. […]
Source: The Sun of Attention
Using two ancient galactic cores called quasars, researchers have taken a massive step forward toward confirming quantum entanglement — a concept that says particles can be linked no matter how far apart in the universe they may be. […]
“There is no method of self-knowledge. Seeking a method invariably implies the desire to attain some result – and that is what we all want. We follow authority – if not that of a person, then of a system, of an ideology – because we want a result that will be satisfactory, which will give us security. We really do not want to understand ourselves, our impulses and reactions, the whole process of our thinking, the conscious as well as the unconscious; we would rather pursue a system that assures us of a result. But the pursuit of a system is invariably the outcome of our desire for security, for certainty, and the result is obviously not the understanding of oneself. When we follow a method, we must have authorities – the teacher, the guru, the savior, the Master – who will guarantee us what we desire, and surely that is not the way of self-knowledge. Authority prevents the understanding of oneself, does it not? Under the shelter of an authority, a guide, you may have temporarily a sense of security, a sense of well-being, but that is not the understanding of the total process of oneself. Authority in its very nature prevents the full awareness of oneself and therefore ultimately destroys freedom; in freedom alone can there be creativeness. There can be creativeness only through self-knowledge.”
~ Jiddu Krishnamurti
Here we will speak about Ascended Masters and Channeling. An ascended master is essentially a true teacher who has left the Earth plane, and gone on to the next plane – a paradise where all who dwell there have achieved the same consciousness of Unselfish Love, Light, and Oneness. Because of their release from the consciousness limitations of the physical plane, they do have greater consciousness. […]
Many people (myself included) talk sometimes about “resonating” with something or not when determining the “truth” of a particular writing, teaching or information. It’s that non-verbal intuitive “knowing”. […]
As the Buddha’s concern is the True Happiness of all beings, His teachings can be practiced in society or seclusion, by all of every race and belief. It is totally unbiased and truly universal … and profound. […]
All is Vibration Many people think that metaphysics supercedes the laws of physics, but the teachings say that this is not the case. True metaphysics should just expand on the true laws of physics. Over the years, physicists have often discovered that some of what they thought were “final” facts […]
“As long as you continue to live in your head, the self will not even exist as an unbroken whole: when conscious thinking is independent of being, the male element is deliberately fracturing self and world. It is only when the pelvic center of your being is sensitized and fully participant in your consciousness—massively connecting and communicating— that the various and divergent aspects of the self will be able to reconcile into a whole.
The body holds the deepest currents of our being, and is our bridge to the life of the world around us – the being of the world. By separating the center of our thinking from all that, we enter a kind of alienation that makes us feel like spectators on the events that surround us.
Furthermore, we start managing from on high what we cannot experience, because head-centric thinking is keen to create structures of control, systemization, judgment and acquisition. But being out of touch and off balance ourselves, we can only seed more imbalance with every willful, managerial impulse – even when our impulses spring from an agenda that seeks to improve things.
The desire to behave ethically, if coming from a place of disconnected reason, will necessarily focus on fixing how our behavior affects the material world; because disconnected reason tacitly expresses a contempt for the body, it will overlook the problem of how our relationship with the body affects our behavior.
This is our blind spot – and it is a towering liability, because our relationship with the world can only mirror and express the relationship we have with our own bodies. Having estranged ourselves from the body and its wisdom, we find ourselves also estranged from the world and its wisdom.”
– Philip Shepherd
A DEEP significance was attached to numbers in hoary antiquity. There was not a people with anything like philosophy, but gave great prominence to numbers in their application to religious observances, the establishment of festival days, symbols, dogmas, and even the geographical distribution of emp … […]
Source: The Number Seven
“We are each one of us responsible for every war because of the aggressiveness of our own lives, because of our nationalism, our selfishness, our gods, our prejudices, our ideals, all of which divide us. And only when we realize, not intellectually but actually, as actually as we would recognise that we are hungry or in pain, that you and I are responsible for all this existing chaos, for all the misery throughout the entire world because we have contributed to it in our daily lives and are part of this monstrous society with its wars, divisions, its ugliness, brutality and greed – only then will we act. But what can a human being do – what can you and I do – to create a completely different society? We are asking ourselves a very serious question. Is there anything to be done at all? What can we do? Will somebody tell us? People have told us. The so-called spiritual leaders, who are supposed to understand these things better than we do, have told us by trying to twist and mould us into a new pattern, and that hasn’t led us very far; sophisticated and learned men have told us and that has led us no further. We have been told that all paths lead to truth – you have your path as a Hindu and someone else has his path as a Christian and another as a Muslim, and they all meet at the same door – which is, when you look at it, so obviously absurd. Truth has no path, and that is the beauty of truth, it is living. A dead thing has a path to it because it is static, but when you see that truth is something living, moving, which has no resting place, which is in no temple, mosque or church, which no religion, no teacher, no philosopher, nobody can lead you to – then you will also see that this living thing is what you actually are – your anger, your brutality, your violence, your despair, the agony and sorrow you live in. In the understanding of all this is the truth, and you can understand it only if you know how to look at those things in your life. And you cannot look through an ideology, through a screen of words, through hopes and fears. So you see that you cannot depend upon anybody. There is no guide, no teacher, no authority. There is only you – your relationship with others and with the world – there is nothing else. When you realize this, it either brings great despair, from which comes cynicism and bitterness, or, in facing the fact that you and nobody else is responsible for the world and for yourself, for what you think, what you feel, how you act, all self-pity goes. Normally we thrive on blaming others, which is a form of self-pity. Can you and I, then, bring about in ourselves without any outside influence, without any persuasion, without any fear of punishment – can we bring about in the very essence of our being a total revolution, a psychological mutation, so that we are no longer brutal, violent, competitive, anxious, fearful, greedy, envious and all the rest of the manifestations of our nature which have built up the rotten society in which we live our daily lives?”
~ Jiddu Krishnamurti
A prolific author and speaker, Alan Watts was one of the first to interpret Eastern wisdom for a Western audience. Born outside London in 1915, he discovered the nearby Buddhist Lodge at a young age. After moving to the United States in 1938, Alan became an Episcopal priest for a time, and then relocated to Millbrook, New York, where he wrote his pivotal book The Wisdom of Insecurity: A Message for an Age of Anxiety. In 1951 he moved to San Francisco where he began teaching Buddhist studies, and in 1956 began his popular radio show, “Way Beyond the West.” By the early sixties, Alan’s radio talks aired nationally and the counterculture movement adopted him as a spiritual spokesperson. He wrote and traveled regularly until his passing in 1973.
In 1940, Alan published The Meaning of Happiness, a book based on his talks. Ironically, the book was issued on the eve of the second World War. After a brief time in New York, Alan moved to Chicago and enrolled at Seabury-Western Theological Seminary, deepening his interest in mystical theology. Alan was ordained as an Episcopal priest in 1944, but by the spring of 1950, Alan’s time as a priest had run its course, and he left the Church and Chicago for upstate New York. There he settled into a small farmhouse outside Millbrook and began writing The Wisdom of Insecurity: A Message for an Age of Anxiety.
In early 1951 Alan relocated to San Francisco, where, at Dr. Frederic Spiegelberg’s invitation, he began teaching Buddhism at the American Academy of Asian Studies (which later became the California Institute of Integral Studies). Drawing quite a crowd, his classes at the Academy soon blossomed into evening lectures open to the public and spilled over to local coffee houses frequented by Beat poets and writers.
Alan’s career took to the airwaves in 1953, when he accepted a Saturday evening slot on Berkeley’s KPFA radio station. That year he began a broadcast series titled “The Great Books of Asia” followed in 1956 by “Way Beyond the West” — which proved to be quite popular with Bay Area audiences. Re-broadcast on Sunday mornings, the show later aired on KPFK in Los Angeles as well, beginning the longest-running public radio series — nearly 60 years at this writing.
By the mid-fifties a “Zen Boom” was underway as Beat intellectuals in San Francisco and New York began celebrating and assimilating the esoteric qualities of Eastern religion into an emerging worldview that was later dubbed “the counterculture” of the 1960’s. Following the 1966 publication of The Book: On the Taboo Against Knowing Who You Are, which sold very well, requests for appearances poured in. Alan lectured at colleges throughout the U.S. and conducted seminars at fledging “growth centers” across the country, such as the world-renowned Esalen Institute of Big Sur, California. Broadcasts of his talks continued at KPFA and KPFK, and spread east to WBAI in New York and WBUR in Boston. The weekly shows attracted a wide audience and Alan became an important figure in the counterculture movement.
As the movement gathered steam, the San Francisco Bay Area became a hotbed for radical politics, and a focal point of interest in Far Eastern ideas of enlightenment and liberation. The growing movement united civil rights activists, antiwar protesters, and members of the Free Speech movement, drawing thousands of young people to the Bay Area in 1967. After his stirring performance at a “Zenefit” for the San Francisco Zen Center, and a celebrated article on “Changes” in the Oracle alternative newspaper, Alan soon became recognized as a spiritual figurehead of the revolutionary movement. (Recorded at the Avalon Ballroom on April 6, 1967, Alan’s Zenefit lecture is titled Zen Bones.)
By the late-sixties Alan was living on a ferryboat in Sausalito in a waterfront community of bohemians, artists, and other cultural renegades. Alan’s ferryboat soon became such a popular destination that to maintain his focus on writing, he moved into a cabin on the nearby slopes of Mount Tamalpais. There he became part of the Druid Heights artist community in the late sixties. Continuing to travel on lecture tours into the early seventies, Alan was increasingly drawn to life on the mountain, where he wrote his mountain journals (later published as Cloud Hidden, Whereabouts Unknown), penned his monograph The Art of Contemplation, worked on his autobiography In My Own Way, and wrote his final book, Tao: The Watercourse Way. However, soon after returning from a whirlwind lecture tour that took him through the U.S., Canada, and European, Alan passed away in his sleep on November 16, 1973, on the mountain he loved.
When love beckons to you, follow him,
Though his ways are hard and steep.
And when his wings enfold you yield to him,
Though the sword hidden among his pinions may wound you.
And when he speaks to you believe in him,
Though his voice may shatter your dreams
as the north wind lays waste the garden.
For even as love crowns you so shall he crucify you. Even as he is for your growth so is he for your pruning.
Even as he ascends to your height and caresses your tenderest branches that quiver in the sun,
So shall he descend to your roots and shake them in their clinging to the earth.
Like sheaves of corn he gathers you unto himself.
He threshes you to make you naked.
He sifts you to free you from your husks.
He grinds you to whiteness.
He kneads you until you are pliant;
And then he assigns you to his sacred fire, that you may become sacred bread for God’s sacred feast.
All these things shall love do unto you that you may know the secrets of your heart, and in that knowledge become a fragment of Life’s heart.
But if in your fear you would seek only love’s peace and love’s pleasure,
Then it is better for you that you cover your nakedness and pass out of love’s threshing-floor,
Into the seasonless world where you shall laugh, but not all of your laughter, and weep, but not all of your tears.
Love gives naught but itself and takes naught but from itself.
Love possesses not nor would it be possessed;
For love is sufficient unto love.
When you love you should not say, “God is in my heart,” but rather, “I am in the heart of God.”
And think not you can direct the course of love, for love, if it finds you worthy, directs your course.
Love has no other desire but to fulfill itself.
But if you love and must needs have desires, let these be your desires:
To melt and be like a running brook that sings its melody to the night.
To know the pain of too much tenderness.
To be wounded by your own understanding of love;
And to bleed willingly and joyfully.
To wake at dawn with a winged heart and give thanks for another day of loving;
To rest at the noon hour and meditate love’s ecstasy;
To return home at eventide with gratitude;
And then to sleep with a prayer for the beloved in your heart and a song of praise upon your lips.
~ Kahlil Gibran
Sophia ends up being the giver of wisdom in so many forms: She isShakti in Sanskrit, the powerful Hindu personification of feminine wisdom, and the personal and collective linking soul as atman, realized in the transcendent state of samadhi(Gnosis). She is the compassionate boddhisatva (Avalokiteshvara) in Buddhism, returning to light the path to nirvana (Gnosis); personified by the deity Guanyin. She is both Mother Mary, in her ascendant form, and Mary Magdalene, as the earthly companion of the Christ potential in Christian Gnosticism. In Jungian psychology, she is the unifying power (“individuation”) of both the feminine and masculine archetypes, anima and animus, and of the lower self of the psyche with the higher spiritual self (Gnosis).
“She is the Sophia of wisdom, the Maria of compassion, the Persephone of destruction, compelling Necessity and Fate, and the Muse.”
~ James Hillman
“Son of Man consented with Sophia, his consort, and revealed a great androgynous light. His male name is designated ‘Savior, Begetter of All Things’. His female name is designated ‘All-Begettress Sophia’. Some call her ‘Pistis.”
~ The Nag Hammadi Library; The Sophia of Jesus Christ – Translated by: Douglas M. Parrott
Maitreya speaks on Lemuria Remembered
It is appropriate that I step forward to speak of Lemuria as I worked with this one (Lynette) in her life there.
Life was carefree, full of pleasure and much joy. Pleasure was gained by simple desires and thoughts which created much inner peace. With this leisurely life, minds were closely linked to each other and within our realm. Nothing was hidden. It was at great effort when one chose to keep a secret. Everyone’s mind was open to each other. They spoke using telepathy. They could speak of course, but the mind and body was very relaxed and peaceful, easily enjoyed, and it was.
There was very little negativity, no magnified desires or jealousies of another on any level. People were satisfied with their lives, shared a peaceful love for each other so goodwill prevailed. There was no ‘veil’ between our realms then. Various levels of beauty were seen in nature, games of creation and in themselves. It was a lifetime experiencing our realm on Earth. An expansion of your higher consciousness through the conscious mind.
You are remembering this now, many people are. The Light particles flooding the Earth’s atmosphere are intense. These are being felt particularly by incarnated old souls who recognize the Light on their own level of personal essence. This is a soul remembrance of another time, of existing on a higher vibration of pure Light.
However it is somewhat difficult, even for old souls, to merge entirely with the vibration of humanity today. The soul, through your Higher Self, guides these ones to step back a little in an overview and obtain discernment. This allows them to note the true higher vibrations from the lower. Holding your own personal vibration is essential now as you seek to join those of a similar vibration to your own.
There is an even higher vibration forming in all who remember, who recognize the levels of Light and the wisdom these levels contain. This Light is amassing on the planet through wise souls. These energies are are very purposeful for humanity and remembrance. They are similar to Lemurian energies and are still gaining strength and yet assisting many to awaken and remember also. The challenge you face is to overcome the negativity on Earth, the heavy vibration of greed, control, even desiring the control of another. Overcoming this challenge begins in your own mind, your very thought process. You cannot blame another for what you have created from your own thought and desire process.
ALL THAT YOU EXPERIENCE, POSITIVE OR LACK, DERIVES FROM A THOUGHT.
A thought that is then embellished and grows in your mind. An anchor is required for you to hold on to, to enable you to pause and decide your own future path through your thought desires. That anchor is called Faith. Faith in the Light essence, faith in God/Source, faith in yourself, faith in positive and truthful thought. Lemuria remembered. If all humanity could control their willful thoughts and create a positive view in all things, he would know inner peace. We of the Brotherhood assist as does those you know as the Arch Angels. We guide and assist when asked. However it all begins with each one of you in your thought process. No action can be undertaken without a thought and a desire preceding it.
YOU ARE ALL CAPABLE OF CREATING A NEW LEMURIA.
Living in peace in a much higher vibrational energy, experiencing joy each day. It is true that each of us here in the Brotherhood have experienced all the vibrations and challenges of living on Earth. Knowing this we choose to to help and guide humanity back to true peace, contentment and total understanding of the Light essence and wisdom. You must finally and sincerely choose what each of you desire to create through each thought and desire. The more you repeat and embellish a thought, the faster you bring that creation to you.
If you share this channeled transmission, please acknowledge the channel – Lynette and Kuthumi School of Wisdom and our web address. www.kuthumischool.com
“Organized groups do most of the thinking for the populace at large. In a natural antipathy to thinking, which is hard work, practically every person depends upon some organization to do the thinking for him. The individual seldom knows where he gets his so-called facts; along with opinions, they are absorbed either through the columns of a newspaper habitually read, or are jammed into consciousness by the insistent radio. This reduces individual opinion to something largely made up out of hearsay, or propaganda, which is organized hearsay.” – Manly P. Hall
Nature is ultimately beyond the control of the human mind. Volcanic eruption, hurricane, earthquake, drought or plague can make the whole grandiose form of humanity impotent in a day. We are helpless in nature, just as we are helpless in the fate of birth and death. Because we are afraid, we create a separation. We talk of nature as if the human being were not part of it; as if our bodies and minds were not mammalian, as if we were independent and separately existing from the sun, the moon, or even the oxygen in the air. Nature is a “thing” outside of our cities, and sometimes showing up in the cracks in the concrete. Often, it is only noticed when there is a natural dsaster, such as the present devastation of hurricanes sweeping the US. Because we only respect it when it puts our lives in danger, we miss its resource, we stop listening to it and we deny ourselves the source of all we are in body, mind and heart. Nature is increasingly conceived as a threat to our sanity, our health […]
Tibet’s Secret Temple: The Long-Hidden Tantric Murals of Lukhang Palace
On an island in a pond behind the Potala Palace in Lhasa, Tibet sits the Lukhang Temple, or “Temple to the Serpent Spirits,” a secret meditation space created by the Dalai Lama in the 17th century. For hundreds of years, this temple was closed to anyone but the Dalai Lama himself. Vibrant murals covered its walls, depicting yogis in impossible-looking poses, gurus and kings, crystals surrounded by rainbows, and the vagina that gave birth to the world. Used to initiate Dalai Lamas into yogic and tantric practices in the Dzogchen school of Tibetan Buddhism, very few got to see these murals. Now, though, images of these long-hidden murals are accessible the world over, thanks to American photographer Thomas Laird, who in the spring of 1986 was the first to ever shoot inside this sacred chamber. A new exhibit at London’s Wellcome Collection, Tibet’s Secret Temple: Body, Mind and Meditation in Tantric Buddhism, puts life-size digital facsimiles of the Lukhang’s murals and their esoteric teachings on display. The temple itself was constructed as a three-dimensional mandala, a sacred geometrical shape representing the Buddhist universe, with three tiers represent the […]