Just For Today

Be open to the natural world anywhere and everywhere you find it, from bugs to clouds to birdsong on the city streets.

The Importance of Swapping Screen Time For Sunshine

In “How to Raise a Wild Child,” Dr. Scott D. Sampson asserts that topophilia, a love of place, is the key to restoring sustainability on our planet. As chief curator at the Denver Museum of Nature and Science and host of the PBS KIDS television series Dinosaur Train, he argues that the current disconnect between kids and the natural world is a threat to their physical, mental, and emotional health. Sampson offers the topophilia hypothesis: that bonding between people and place offers adaptive advantages to human beings. He believes topophilia can become the foundation for the young generation to regain their connection to nature.

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Theosophy ~ Light, Love and Hope (Part 2)



Each human being must individually come to a deep reflection upon the meaning of death and its connection with the moment of birth. And each must make for himself or herself a decision which enables one to undertake a freely chosen set of spiritual practices. These self-chosen exercises will, now and again, prove extremely taxing, and they can be sustained only by the momentum of a tremendous motivation. As all the greatest benefactors of humanity have taught, we must be ready to give up everything for the sake of the whole. Unless one releases a motivation which is universal, rooted in a love for all humanity, one cannot keep oneself upon the spiritual Path. It is fatal to rush into any pretence that one loves all humanity. Instead, though it will take time, one should dwell again and again upon the sublime and extraordinary nature of that fundamental and all-embracing motivation which is represented by the Kwan-Yin Pledge and the Bodhisattva Vow. Only through that motivation, authentically released and maintained intact, can there be an awakening of the spark of bodhichitta.

The redemptive love of the part for the whole springs from the immortal soul. It is deathless in origin and is the individual’s share in what is universal and immortal. Behind all the modifications and manifestations of prakriti there is Purusha – the single indivisible universal Spirit known by many names. It is indestructible, beginningless and endless. It is itself a pristine reflection of the very essence of the Divine Darkness. The spark or ray of that Spirit within every human soul is the power of love. It can illuminate the mind and enlighten the heart so long as one is ready to give up all, willing to be alone and whole-hearted, single-minded and one-pointed. Then that love becomes a form of wisdom, a ray of light, assuring one in the hour of need and seeming gloom and doom that there is hope. It tells one where to go and what to do, it advises whether one should stand and wait. It gives one immense patience whereby one may recognize those tendencies that come in the way of releasing that spiritual energy. There is that in the lower nature which wants to grab and seize, which also at the same time is insecure and fickle, uncertain of itself and desirous of something from outside. One must learn to wait, to relinquish and wear down that side of oneself which is the weaker, if one is to release the stronger.

Meanwhile, before one is able to release the true strength of the heart, and while one is still in the grip of that which is weaker, one can learn. One can discover the patterns, the instabilities and the vulnerabilities of one’s nature. This process of diagnostic learning cannot, however, come to fruition unless it is balanced by a deep adoration of those Dhyani Buddhas who sustain the cosmos. One must deliberately place the mind and the heart within the magnetic field of attraction of the ideal, the mighty Host of Dhyanis and Bodhisattvas. One can think of them as galaxies of enlightened beings who are cosmic forces, living facts in invisible Nature, and at the same time shining exemplars to humanity in the visible world. Through hearing about them and through studying the sacred texts and noble traditions that have preserved their Teachings, one may begin to assimilate the way of life exemplified by such beings. Thus one can learn to live in a state of learning and letting go – learning joyously and vigorously while at the same time letting go slowly of the fickle, fearful and furtive self. After a point, one cannot even conceive of living in any other way. One finds a profound satisfaction in this way of life, and as a result one is able to look upon the world not as a receiver but as a giver. In the solitude of one’s own contemplation, one will naturally think of hungry hearts and neglected souls to whom one may try to reach out through an ardent longing of the heart and through intense thought.

Breathing on behalf of the world’s disinherited, one can become a messenger of hope to others. Everyone has had the experience, in dark periods of doubt and despair, of receiving a sudden bright flash of inspiration and hope. Gratitude for this light mysteriously received can become the basis of a faith and confidence that one may give light to others. If one persists in one’s solitude in thinking of all those beings who are disinherited, yet worthy of one’s compassion, one can reach to them in their deep sleep and in their dreams. Through the strength of what George William Russell called the Hero in Man, one can give to them that hope or saving grace that will sustain them, whatever their condition. Thus one forms invisible magnetic bonds with other human beings, channels of transmission that can move in every direction. To do this is to go beyond any conception of individual salvation or progress based upon a personalized and localized notion of love or light. One learns how to move towards the sun so that one’s shadow declines, and one begins to understand what it is to stand directly under the sun and cast no shadow. By freeing oneself from self-concern, one becomes truly confident in one’s capacity to reach out and help human beings no matter at what distance. Letting go of all external labels, tokens and pseudo-proofs of love and light, one is prepared to bask, so to speak, in the supernal light and truth, the boundless wisdom and compassion, of the Spiritual Sun.

The entry into this light is to be understood not only in terms of a mystical metaphor. It is also linked up to the presence of actual beings who have become Bodhisattvas of Compassion, rays flowing from a cosmic energy such as Avalokiteshvara. As the lord who looks down from on high, Avalokiteshvara may be envisaged as seated in total contemplation and calmness, wrapped in an extraordinary golden halo of perfect purity and love. He holds within the gaze of his overseeing eye all humanity. To meditate upon this paradigm of all the Tathagatas and Predecessors, Buddhas and Bodhisattvas, is to restore one’s sense of the ontological plenty of the spiritual realm. Thus one may transcend confining conceptions of the evolutionary history of humanity or the false notion that human spirituality is entirely dependent upon localized events in the past. Rather, one will come to know humanity as extremely old, extending over millions upon millions of years and sustained throughout in myriads of ways by countless saviours and helpers and teachers. Many of them were humble wanderers in villages who had no external marks, bore no labels and made no claims. Nonetheless, they helped and uplifted the human heart, giving hope to others, and then moving on. Their lives are an uninterrupted and living testimony to the ubiquitous force and presence on earth of the Tribe of Sacred Heroes.

To raise one’s sights to this extraordinarily universal perspective is to begin to see that many questions which once were bothersome are no longer difficult. As soon as one thinks of love separatively or in terms of bilateral contexts, one thinks in terms of particularized intentions and externalized concepts of the will. This concretized will is bound up with proving something, showing determination in a context, mostly through verbalizing and acting out. Whereas, if one thinks in terms of vast collective hosts of beings, uniting all humanity through invisible ties, one is drawing closer to an idea of will as a universal and impersonal force. By inserting oneself within the invisible brotherhood of true helpers of humanity, one can learn to do what one can, according to the measure, degree and depth of one’s knowledge and feeling, without engendering any false conception of the will.

Hermes, March 1985
Raghavan Iyer


EVENING MEDITATION (30 mins.) ~ Just for Today … If we are a global village, everything you do affects others. This week notice how your dreams and actions affect other people. You can bring light if you choose to.

Stories about the human colonization of other worlds were popular in the 1950s, with a promise of material abundance, and much of the population of the Western world excited about the possibilities offered by new technologies and a beneficial, authoritative science. That humans could extend their reach to other worlds seemed inevitable progress. Today, the popular faith in science and technology has drained away, to be replaced by a widespread, if often unspoken, fear. We have opened the box and seen where our ambition leads, and though we might quickly close it again and look away, it is too late in the day for any kind of innocence. We must move past the delusions of society.

“All that we are is the result of what we have thought. The mind is everything. What we think we become.”  ~ The Buddha

Discussion ~ “The Nature of Consciousness”, by Alan Watts

“To go out of your mind once a day is tremendously important, because by going out of your mind you come to your senses. And if you stay in your mind all of the time, you are over rational, in other words you are like a very rigid bridge which because it has no give; no craziness in it, is going to be blown down by the first hurricane.”  ~Alan Watts


In order to come to your senses, Alan Watts often said, you sometimes need to go out of your mind. Perhaps more than any other teacher in the West, this celebrated author, former Anglican priest, and self-described spiritual entertainer was responsible for igniting the passion of countless wisdom seekers to the spiritual and philosophical delights of Asia and India.

H.P. Blavatsky ~ The Number Seven In Chemistry


To demonstrate more clearly the seven in Nature, it may be added that not only does the number seven govern the periodicity of the phenomena of life, but that it is also found dominating the series of chemical elements, and equally paramount in the world of sound and in that of colour as revealed to us by the spectroscope. This number is the factor, sine qua non, in the production of occult astral phenomena.

Thus, if the chemical elements are arranged in groups according to their atomic weights, they will be found to constitute a series of groups of seven; the first, second, etc., members of each group bearing a close analogy in all their properties to the corresponding members of the next group. The following table, copied from Hellenbach’s Magie der Zahlen, exhibits this law and fully warrants the conclusion he draws in the following words: “We thus see that chemical variety, so far as we can grasp its inner nature, depends upon numerical relations, and we have further found in this variety a ruling law for which we can assign no cause; we find a law of periodicity governed by the number seven.”

chem table

The eighth column in this list is, as it were, the octave of the first, containing elements almost identical in chemical and other properties with those in the first; a phenomenon which accentuates the septenary law of periodicity. For further details the reader is referred to Hellenbach’s work, where it is also shown that this classification is confirmed by the spectroscopic peculiarities of the elements.

It is needless to refer in detail to the number of vibrations constituting the notes of the musical scale; they are strictly analogous to the scale of chemical elements, and also to the scale of colour as unfolded by the spectroscope, although in the latter case we deal with only one octave, while both in music and chemistry we find a series of seven octaves represented theoretically, of which six are fairly complete and in ordinary use in both sciences. Thus, to quote Hellenbach:    “It has been established that, from the standpoint of phenomenal law, upon which all our knowledge rests, the vibrations of sound and light increase regularly, that they divide themselves into seven columns, and that the successive numbers in each column are closely allied; i.e., that they exhibit a close relationship which not only is expressed in the figures themselves, but also is practically confirmed in chemistry as in music, in the latter of which the ear confirms the verdict of the figures. . . . . . The fact that this periodicity and variety is governed by the number seven is undeniable, and it far surpasses the limits of mere chance, and must be assumed to have an adequate cause, which cause must be discovered.”

Verily, then, as Rabbi Abbas said: “We are six lights which shine forth from a seventh (light); thou (Tetragrammaton) art the seventh light (the origin) of us all;” (V. 1,160) and – “For assuredly there is no stability in those six, save what they derive from the seventh. For ALL THINGS DEPEND FROM THE SEVENTH.” (V. 1,161. Kabala, “The Greater Holy Assembly.”)

The (ancient and modern) Western American Zuñi Indians seem to have entertained similar views. Their present-day customs, their traditions and records, all point to the fact that, from time immemorial, their institutions – political, social and religious – were (and still are) shaped according to the septenary principle. Thus all their ancient towns and villages were built in clusters of six, around a seventh. It is always a group of seven, or of thirteen, and always the six surround the seventh. Again, their sacerdotal hierarchy is composed of six “Priests of the House” seemingly synthesized in the seventh, who is a woman, the “PRIESTESS MOTHER.” Compare this with the “seven great officiating priests” spoken of in Anugîtâ, the name given to the “seven senses,” exoterically, and to the seven human principles, esoterically. Whence this identity of symbolism? Shall we still doubt the fact of Arjuna going over to Pâtâla (the Antipodes, America) and there marrying Ulûpi, the daughter of the Nâga (or rather Nargal) King? But to the Zuñi priests.

These receive an annual tribute, to this day, of corn of seven colours. Undistinguished from other Indians during the whole year, on a certain day, they come out (the six priests and one priestess) arrayed in their priestly robes, each of a colour sacred to the particular God whom the priest serves and personifies; each of them representing one of the seven regions, and each receiving corn of the colour corresponding to that region. Thus, the white represents the East, because from the East comes the first Sun-light; the yellow, corresponds to the North, from the colour of the flames produced by the aurora borealis; the red, the South, as from that quarter comes the heat; the blue stands for the West, the colour of the Pacific Ocean, which lies to the West; black is the colour of the nether underground region – darkness; corn with grains of all colours on one ear represents the colours of the upper region – of the firmament, with its rosy and yellow clouds, shining stars, etc. The “speckled” corn – each grain containing all the colours – is that of the “Priestess-Mother”: woman containing in herself the seeds of all races past, present and future; Eve being the mother of all living.

Apart from these was the Sun – the Great Deity – whose priest was the spiritual head of the nation. These facts were ascertained by Mr. F. Hamilton Cushing, who, as many are aware, became an Indian Zuñi, lived with them, was initiated into their religious mysteries, and has learned more about them than any other man now living.

Seven is also the great magic number. In the occult records the weapon mentioned in the Purânas and the Mahabhârata – the Agneyâstra or “fiery weapon” bestowed by Aurva upon his chela Sagara – is said to be built of seven elements. This weapon – supposed by some ingenious Orientalists to have been a “rocket” (!) – is one of the many thorns in the side of our modern Sanskritists. Wilson exercises his penetration over it, on several pages in his Specimens of the Hindu Theatre, and finally fails to explain it. He can make nothing out of the Agneyâstra.

“These weapons,” he argues, “are of a very unintelligible character. Some of them are wielded as missiles; but, in general, they appear to be mystical powers exercised by the individual – such as those of paralysing an enemy, or locking his senses fast in sleep, or bringing down storm, and rain, and fire, from heaven. (Vide supra, pp. 427 and 428.) . . . . They assume celestial shapes, endowed with human faculties. . . . . The Râmâyana calls them the Sons of Krisâswa” (p. 297).

The Sastra-devatâs, “gods of the divine weapons,” are no more Agneyâstra, the weapon, than the gunners of modern artillery are the cannon they direct. But this simple solution did not seem to strike the eminent Sanskritist. Nevertheless, as he himself says of the armiform progeny of Krisâswa, “the allegorical origin of the (Agneyâstra)  weapons is, undoubtedly, the more ancient.” 1 It is the fiery javelin of Brahmâ.

The seven-fold Agneyâstra, like the seven senses and the “seven principles,” symbolized by the seven priests, are of untold antiquity. How old is the doctrine believed in by Theosophists, the following section will tell.

1 It is. But Agneyâstra are fiery “missile weapons,” not “edged” weapons, as there is some difference between Sastra and Astra in Sanskrit.


The Secret Doctrine, ii 627–630
H. P. Blavatsky



Living Light Acceleration (Light Body)

The boundless power of the Goddess/God are manifesting into existence through fabricated universes by women and men who seek it, creating Nature and God as one

Light Body or Spiritual DNA is the blueprint for our Life Purpose and the divine potentialities or the “Divine Blueprint” of humanity; the ultimate expression of us as individuals and ultimately is the way to reach ascension.

The Beauty of Gratitude

Science is a way of thinking much more than it is a body of knowledge.  — Carl Sagan

Passion … is the element that makes it possible for a real breakthrough in thought to take place. And beauty … goes a long way in establishing the bona fide results of scientific experiments.

Where do you see beauty when you take a closer look?

Take a moment to write down one small (perhaps even microscopic) thing for which you are grateful.


France, Pont d'arc, nature, travel
Pont d’arc – France