Tag: Theosophy

RELATIONSHIP AND SOLITUDE – II

Human beings willing to take their lives into their own hands can acknowledge when they have used a person as a means to their own end, and see this as unworthy. Highly evolved souls who fall into such abuses will go into a period of penance. They will engage in a chosen discipline of thought and action so as to atone for their past misuse. Penance is not to be understood in terms of externals. True tapas touches the core of one’s inward integrity. It fosters a calm reliance upon the great law of universal unity and ethical causation. It is rooted in the wisdom that protects right relationships. The tragedy of the human condition is that when we make moral discoveries we cannot readily go back to those we have wronged and rectify matters. Either it would be too painful or the individuals involved are not accessible. But we can correct our relationships at a higher level of integrity. We could prepare ourselves, in a practical way, to come out of the old and smaller circles of loyalty. We could authentically enter into the family of man and become members of that brotherhood of human beings who do their utmost, in the depths of solitude and self-examination as well as in the gamut of their relationships in daily life, to re-enact in simple situations what at an exalted level is effortlessly exemplified by the Brotherhood of Bodhisattvas.

Those who make this heroic effort become pioneers who point to the civilization of the future. They gestate new modes in the realm of pure ideation and bring them down into the region of the visible, laying foundations for a more joyous age in which there will be less defensiveness, fear and strain in the fit between theory and practice. Some want to get there straightaway, but they have never really asked themselves whether they have paid off their debts, or even faced up to the consequences of what they did before. This is a common error, but nonetheless it is insupportable in a cosmos that is a moral order. We cannot erase what went before, though we can make every new beginning count and insert it into a broader context. The great opportunity that the Aquarian Age offers is to gain a sense of proportion in relation to oneself, entering into an invisible brotherhood of comrades who are making similar attempts. Their mutual bonds come alive through their inmost reverence for their teachers, who exemplify in an ideal mode what their disciples strive to make real in their lives through sincere emulation to the best of their knowledge.

We need to function freely in the invisible realm of growth where all formulations can only be initial points of departure, and all interactions may serve as tentative embodiments of ideals. We know today, even in terms of the inverted insights of the lunar psychology now so widely disseminated, that our responses to others are in part truths about ourselves. We are aware that weak people are going to see weakness everywhere, or are going to be threatened by stronger people who remind them only more acutely of their own weakness. In the worst cases, the weak either try to pull down the stronger through image-crippling or try to live off them vampirically. On the opposite side, there are divine equivalents to these demoniac extremes, because evil is merely a privation of the good. Evil is only a shadow cast by a good which is not static: the more we seek it, the more it moves through degrees of relative manifestation extending into the unmanifest realm and beyond into that which cannot be called “good” or “true” or “beautiful” or anything, because it is beyond all appellations and attributes.

There is then a process that is the opposite of vampirization. Instead of subtracting from someone else for our own benefit every time we see something that is strong or admirable, we could try to be silent learners. This is not easy. Very great souls, wherever they are born, reveal themselves as archetypal learners. By learning all the time they readily assimilate the best from those they encounter, and thus rapidly learn in every direction. Light on the Path gives the most comprehensive and precise instruction: “No man is your enemy: no man is your friend. All alike are your teachers.” This mode of learning is a way of drawing from others which enriches all. The archetypal mode is so basic that it cannot remotely resemble institutionalized, routinized, inherited conceptions of learning. One can enact a whole manvantara within a single night if one is serious about learning, simply by sitting quietly in a restaurant and watching people coming and going, working and conversing. Learning is ceaselessly going on everywhere but it can become truly self-conscious only if one is sufficiently humble. It is absurd to insist that there is no alternative to manipulation in human relationships. What makes vampirization possible is a kind of perverted strength, a determined persistence in weakness. An Initiate will see in such sad cases not a weakling, but an old sorcerer playing sick games behind a weak exterior, using the guise of weakness for the sake of sordid traffic in human vulnerability. There is present a reflected ray of the divine, but its strength shows itself demoniacally, inverted through a perverse determination which can only push the person along the inclined slope that culminates in the irreversible utter loneliness, annihilation, and extinction of the vital connection with the Atman. We need to meditate deeply on the opposite to see to the very core of what is happening. We can only do this if we can witness what we see with a commensurate compassion. The self-destructive sorcery of vampirization and manipulation must be met by a tremendous love, such as that of Krishna, Buddha, or Christ, for the faint spark of moral perception in that unfortunate human being desperately needs to be fanned before it is wholly extinguished.

Meditation upon the nature of good and evil also points to a process that is the opposite of the demoniac tendency, through extreme insecurity, of breaking down the images of stronger people. True learners, in contrast to fickle sycophants, are skilled in the enjoyment of excellence. They are willing to worship the imprint of impersonal truths about human nature in the acts and utterances of noble souls, wherever they may be discerned. Diverse individuals may find kinship with exemplars of human excellence in ancient myths, in recorded history, and in the secret fraternity of living sages. If we sit down and calmly reflect upon the best persons we have ever known, upon those we most respect, we may come to see the finer qualities hidden in the creative depths of these beings. Continuous effort generates strength. If we love enough we will readily recognize that we are initially not worthy enough to appreciate all the excellences of higher beings. We need knowledge, self-study, and the companionship of those who are our comrades in the quest for wisdom. Then we become intuitively capable of drawing to that orbit wherein we sense without profanation a sacred dissemination and steady diffusion of ideals that may be incarnated by degrees. This is the only possible strength compatible with a spiritual cosmogony and an emanationist conception of human evolution. Strength is truly that which is compatible with further growth. This is no static notion of strength and there can be no external measure of it. Human beings are the greatest cowards when they will not admit a mistake and when they will not face themselves. The greatest heroes are the ones who show the courage needed for constant self-correction. True strength has nothing to do with indices of power in the visible realm. It shows itself in the inner life of man, in psychological struggles, and in the moral sphere. As we begin to gain a little of this inward strength, we prepare ourselves for more. Then it becomes natural and spontaneous to rejoice in the existence of those stronger than ourselves.

It is possible even now to recover something of that faded memory of the joys which were once experienced in families where one could insert one’s whole conception of oneself into a larger fellowship. We can no longer do this mechanically in Kali Yuga, least of all in a competitive society, and in relation to the family as defined merely in terms of blood ties and physical heredity. We have to re-discover and re-create the small family before we can join the greater family of man. We need to think about humanity as a whole, the human situation, human needs, human sufferings, and the glaring gap between the human predicament and all the expertise in the corridors of power. But we should not presume that we know enough about such matters. It would be better to seek to become effective servants of Those who alone have the wisdom needed to enlighten and elevate the whole of the human race, but who cannot do so without the help of companions. Drawn out of different cultures, they are the global forerunners who are willing to serve as “Fortune’s favoured soldiers” in the Army of the Voice.

Hermes, June 1977
Raghavan Iyer

PROOFS OF THE
EXISTENCE OF SUBMERGED CONTINENTS

   IT may not be amiss — for the benefit of those who resolve the tradition of a lost Miocene Atlantis into an “antiquated myth,” to append a few scientific admissions on this point. Science, it is true, is largely indifferent to such questions. But there are Scientists ready to admit that, in any case, a cautious agnosticism as to geological problems concerning the remote past is far more philosophical than a priori denial, or even hasty generalizations on insufficient data.

Meanwhile two very interesting instances, that have been lately met with, may be pointed out as “confirming” certain passages in the letter of a Master, published in “Esoteric Buddhism.” The eminence of the authorities will not be questioned:

Extract from p. 61 of “Esoteric Buddhism.”

No. 1

“The sinking of the Atlantis (the group of continents and islands) began during the Eocene period . . . and it culminated in the Miocene, first in the final disappearance of the largest, an event coincident with the elevation of the Alps, and second in the sinking of the last of the fair islands mentioned by Plato.”

No. 2

“Lemuria cannot any more be confounded with the Atlantis continent than Europe with America. Both sank and were drowned with all their ‘gods’; yet, between the two catastrophes a short period of about some 700,000 years elapsed; Lemuria flourishing and ending her career just about that trifling lapse of time before the early Eocene Age, since its Race was the Third. Behold the relics of that once great race in some of the flat-headed aborigines of your AUSTRALIA.” (“Esoteric Buddhism,” p. 55.)

Extract from a Lecture by W. Pengelly, F.R.S., F.G.S.

No. 1

“Was there, as some have believed, an Atlantis — a continent or Archipelago of large islands occupying the area of the North Atlantic? There is, perhaps, nothing unphilosophical in the hypothesis. For since, as geologists state, ‘The Alps have acquired 4,000 and even in some places more than 10,000 feet of their present altitude since the commencement of the Eocene epoch‘ (Lyell’s Principles, 2nd Ed. p. 256.) — a post-Miocene depression might have carried the hypothetical Atlantis into almost abysmal depths.” ¹

No. 2

“It would be premature to say, because no evidence has yet been adduced, that men may not have existed in the Eocene Age, especially as it can be shown that a race of men, the lowest we know of, co-exists with that remnant of the Eocene flora which still survives on the continent and islands of Australia.” (Extract from an article in “Popular Science Review,” Vol. V. p. 18, by Professor Seemann, Ph.D., F.L.S., P.A.S.). Hæckel, who fully accepts the reality of a former Lemuria, also regards the Australians as direct descendants of the Lemurians. “Persistent forms (of both his Lemurian stems,) are in all probability still surviving . . . Papuans and Hottentots  . . .  Australians . . . one division of the Malays.”

With regard to a former civilization, of which a portion of these degraded Australians are the last surviving offshoot, the opinion of Gerland is strongly suggestive. Commenting upon the religion and mythology of the tribes, he writes, “The statement that the Australian civilization (?) indicates a higher grade, is nowhere more clearly proved than here, where everything resounds like the expiring voices of a previous and richer age. The idea that the Australians have no religion or mythology is thoroughly false. But this religion is certainly quite deteriorated.“(Cited in Schmidt’s “Doctrine of Descent of Darwinism,” pp. 301-2.) As to his other statement, namely, that the Australians are a “division of the Malays” (Vide his ethnological theories in the “Pedigree of Man“), Hæckel is in error, if he classes the Australians with the rest. The Malays and Papuans are a mixed stock, resulting from the intermarriages of the low Atlantean sub-races with the Seventh sub-race of the Third Root-Race. Like the Hottentots, they are of indirectLemuro-Atlantean descent. It is a most suggestive fact — to those concrete thinkers who demand a physical proof of Karma — that the lowest races of men are now rapidly dying out; a phenomenon largely due to an extraordinary sterility setting in among the women, from the time that they were first approached by the Europeans. A process of decimation is taking place all over the globe, among those races, whose “time is up” — among just those stocks, be it remarked, which esoteric philosophy regards as the senile representatives of lost archaic nations. It is inaccurate to maintain that the extinction of a lower race is invariably due to cruelties or abuses perpetrated by colonists. Change of diet, drunkenness, etc., etc., have done much; but those who rely on such data as offering an all-sufficient explanation of the crux, cannot meet the phalanx of facts now so closely arrayed. “Nothing,” says even the materialist Lefevre, “can savethose that have run their course. . . . It would be necessary to extend their destined cycle. . . . The peoples that have been most spared . . . Hawaiians or Maories, have been no less decimated than the tribes massacred or tainted by European intrusion.” (“Philosophy,” p. 508.)

True; but is not the phenomenon here confirmed of the operation of CYCLIC LAW difficult to account for on materialist lines? Whence the “destined cycle” and the order here testified to? Why does this (Karmic) sterility attack and root out certain races at their “appointed hour”? The answer that it is due to a “mental disproportion” between the colonizing and aboriginal races is obviously evasive, since it does not explain the sudden “checks to fertility“which so frequently supervene. The dying out of the Hawaiians, for instance, is one of the most mysterious problems of the day. Ethnology will sooner or later have to recognize with Occultists that the true solution has to be sought for in a comprehension of the workings of Karma. As Lefevre remarks, “the time is drawing near when there will remain nothing but three great human types” (before the Sixth Root-Race dawns), the white (Aryan, Fifth Root-Race), the yellow, and the African negro — with their crossings (Atlanto-European divisions). Redskins, Eskimos, Papuans, Australians, Polynesians, etc., etc. — all are dying out. Those who realize that every Root-Race runs through a gamut of seven sub-races with seven branchlets, etc., will understand the “why.” The tide-wave of incarnating EGOS has rolled past them to harvest experience in more developed and less senile stocks; and their extinction is hence a Karmic necessity. Some extraordinary andunexplained statistics as to Race extinction are given in de Quatrefages’ “Human Species,” p. 428et seq. No solution, except on the occult lines, is able to account for these.

But we have digressed from our direct subject. Let us hear now what Professor Huxley has to say on the subject of former Atlantic and Pacific Continents.

He writes in “Nature,” Nov. 4th, 1880: “There is nothing, so far as I am aware, in the biological or geological evidence at present accessible, to render untenable the hypothesis that an area of the mid–Atlantic or Pacific sea-bed as big as Europe, should have been uplifted as high as Mont Blanc, and have subsided again, any time since the Palæozoic epoch, if there were any grounds for entertaining it.”

That is to say, then, that there is nothing which can militate against positive evidence to the fact; nothing, therefore, against the geological postulates of the Esoteric Philosophy. Dr. Seemann assures us in the “Popular Science Review” (Vol. V., p. 18), article “Australia and Europe formerly one Continent,” ² that:

“The facts which botanists have accumulated for reconstructing these lost maps of the globe are rather comprehensive; and they have not been backward in demonstrating the former existence of large tracts of solid land in parts now occupied by the great oceans. The many striking points of contact between the present flora of the United States and Eastern Asia, induced them to assume that, during the present order of things, there existed a continental connection between South-Eastern Asia and Western America. The singular correspondence of the present flora of the Southern United States with that of the lignite flora of Europe induces them to believe that, in the Miocene period, Europe and America were connected by a land passage, of which Iceland, Madeira, and the other Atlantic islands are remnants; that, in fact, the story of an Atlantis, which an Egyptian priest told to Solon, is not purely fictitious, but rests on a solid historical basis. . . . Europe of the Eocene period received the plants which spread over mountains and plains, valleys and river-banks (from Asia generally), neither exclusively from the South nor from the East. The west also furnished additions, and if at that period these were rather meagre, they show, at all events, that the bridge was already building, which, at a late period, was to facilitate communication between the two continents in such a remarkable manner. At that time some plants of the Western Continent began to reach Europe by means of the island of Atlantis, then probably just rising (?) above the ocean.”

¹ Having already given several instances of the vagaries of Science, it is delightful to find such agreement in this particular case. Read in connection with the scientific admission (cited elsewhere) of the geologists’ ignorance of even the approximate duration of periods, the following passage is highly instructive: “We are not yet able to assign an approximate date for the most recent epoch at which our Northern Hemisphere was covered with glaciers. According to Mr. Wallace, this epoch may have occurred seventy thousand years ago, while others would assign to it an antiquity of at least two hundred thousand years, and there are yet others who urge strong arguments on behalf of the opinion that a million of years is barely enough to have produced the changes which have taken place since that event.” (Fiske, “Cosmic Philosophy,” Vol. II., p. 304). Prof. Lefevre, again, gives us as his estimate 100,000 years. Clearly, then, if modern Science is unable to estimate the date of so comparatively recent an era as the Glacial Epoch, it can hardly impeach the Esoteric Chronology of Race-Periods and Geological Ages.
² Undoubtedly a fact and a confirmation of the esoteric conception of the Lemuria which originally not only embraced great areas in the Indian and Pacific oceans, but projected round South Africa into the North Atlantic. Its Atlantic portion subsequently became the geological basis of the future home of the Fourth Race Atlanteans.

The Secret Doctrine, ii 778–781
H. P. Blavatsky

BETWEEN HEAVEN AND EARTH – III

All who take advantage of this matchless means of true self-renewal can inaugurate a fundamental change in the polluted Manas through Agniyoga, the sacred science of baptism through the fires of self-purgation. Kama manas, the inverted reflection of Manas, becomes constricted through the cohesion of the delusive image of personal identity bound up with intellectual autoeroticism, physical sensations, sights and sounds, deceptive externalities, and the knots of perversion tightening the myriad cords of foreshortened conceptions of space-time. Kama manas is the externalizing and rationalizing mind that needlessly negates others as well as oneself. It is the mediocre mis-educated insecure mind that cuts up everything and dismisses the divine with faint praise and the sneer of guilty derision! Kama manas is discontinuous and it creates a monotonous movement from one extreme to the opposite so that it cannot come to rest, but is constantly enslaved by restless caution and is constitutionally incapable of transcending its own meanness and spiritual sterility. All of this is the unnatural legacy of the Fourth Race of graceless giants. Whilst, in the economy of Nature, even such tendencies to grossness represent the tortured descent of the light of consciousness to the lesser hierarchies and lower emanations, the excess of humbug with which this self-assassination is perpetrated through cowardly speech is indeed abnormal. This is the origin of obsessive guilt and compulsive fear, arising from the degradation of the Holy of Holies, the desecration of the sacred tabernacle, the massacre of innocents, the endlessly evasive abdication of responsibility through pride in hypocrisy, self-torment, and the dressing up of moral blindness in the cloak of false modesty. On the other hand, all human beings of every race and tribe, every creed and nihilistic sect, innately enjoy a residual sense of decency, a feeling for tenderness, forgiveness and magnanimity towards the unloved. This is innate in all human beings because it was the great gift of the gods to the Third Race of Innocents. Without a spark of empathy there would be no conatus, no basis for a rational self-preservation except in the case of those soulless beings who behave like machines and robots. Knowing all this at some level, one can invoke the blessing of the Avatars to fan the faint spark of Buddhi buried within the burnt-out charcoal of a self-throttled Manas. Krishna hinted in the Uttara Gita that even the elongated shadow of self-betrayal could be slowly shrunk by self-attenuation through sacred speech and abstention from harm to the helpless life-atoms.

Each and all must restore what is natural to the whole of humanity and was exemplified par excellence by the authentically initiated Brahmins of antiquity who had little to do with the India of recent millennia, but were true transmitters of the oral traditions of theurgic utterance until the time of betrayal of the Buddha except in cloistered sanctuaries ofyogins and sannyasins.

When, moved by the law of Evolution, the Lords of Wisdom infused into him the spark of consciousness, the first feeling it awoke to life and activity was a sense of solidarity, of one-ness with his spiritual creators. As the child’s first feeling is for its mother and nurse, so the first aspirations of the awakening consciousness in primitive man were for those whose element he felt within himself, and who yet were outside, and independent of him. DEVOTION arose out of that feeling, and became the first and foremost motor in his nature; for it is the only one which is natural in our heart, which is innate in us. . . .
It lives undeniably, and has settled in all its ineradicable strength and power in the Asiatic Aryan heart from the Third Race direct through its first ‘mind-born’ sons – the fruits of Kriyasakti. As time rolled on the holy caste of Initiates produced but rarely, and from age to age, such perfect creatures: beings apart, inwardly, though the same as those who produced them, outwardly.

The Secret Doctrine, i 210-211

The Initiates of the deathless Race scattered the seeds of primordial wisdom among all the races of men and the Mystery Schools in cloistered gardens, caves and sanctuaries around the globe. The innate feeling of devotion throbbed in the sacred chamber of every human heart, but to be able to exemplify it naturally and instantly has become the lost art of magnanimity in the age of Varna Shankar or the Tower of Babel. The gift of graciousness cannot be bequeathed by external structures or physical heredity in Kali Yuga, the Age of Iron. The class of souls which delayed incarnation – owing to pride in purity, cowardly caution, fear of involvement in the mire of human fallibility, and a stubbornly selfish refusal to move into more differentiated realms – paradoxically became those very beings who, once they had incarnated, were captive to carnality, weakness of will, and fear-ridden worship of the printed word. The iron of self-contempt and false toughness, image-crippling and spiritual circumcision, entered into their souls, their blood and brain-cells. In the legends and myths of antiquity, the original fear of incarnation, owing to deficiency in active meditation upon the entire scale of ascent and descent, resulted in the perverse or compulsive pollution of the powers of thought, imagination and reverence for life. The resulting corruption of consciousness and simian imitativeness became the karmic burden of the Pratyeka Buddhas of spiritual selfishness. The atoms of matter were tainted by the double sin of the mindless and miscegenation. As a result, many gluttonous men and women are constantly caught up in those material particles, or become mediumistic through foul thoughts and fear of invasion. Among the sorcerers, traducers and traitors the power of the Aum was lost. The Third Eye closed, with a consequent suffocation of spiritual intuitions in the moral dwarfs of humanity.

The therapeutic restoration of the porosity of the brain-mind to the light of Atma-Buddhi is possible. It depends upon the progressive exemplification of five criteria of what is natural to human self-consciousness. First is the irrepressible feeling of reverence for the unbroken line of descent of the Great Sacrifice of the Hierophantic Host under the eternal Initiator of Initiates, the Evergreen Trees of Knowledge, Enlightenment and Immortality. Honouring others is innate to the human heart: it would show as a true reverence for Nature, for the Spiritual Sun and its myriad rays among all humanity, for all the constellations and the seven kingdoms and the Illustrious Predecessors, Light-Bringers and Pathfinders, reverence that is natural. Anything less is unnatural and abnormal, a moral monstrosity. Second, there is a longing for the ideal forms and archetypes, a great joy in withdrawing from the pressure of concern with the concrete to the empyrean of invisible potentials, a pure love of Truth, Beauty and Goodness in all forms, selfless ideation on metaphysical paradigms, parapolitical ideals and Universal Good – the Agathon. Third, and this is certainly a very decisive test, an innate, instructive and ineradicable conviction (regardless of culture) that the sexual act is sacred, that the Lesser Mysteries of Eros must mirror the pristine Light of the Logos invoked through Sound and Silence in the Greater Mysteries. Anything else runs the risk of ever-increasing desecration of the dignity of human beings, the sanctity of the Holy of Holies, as well as the fecundity of human potentials. Fourth, there is devotion, the only feeling natural to the hearts of men and women of all races, common to the human babe and the young of animals. Devotion, understood rightly, shows in the Rishis and Sages as well as in a child’s simplicity which co-exists with authentic solemnity and inner depth. Inherent in the human heart is the ever-present sense of the sacred and the feeling that everything in human worship of the Divine is worthy of minimal respect. This is magically shown in that which corresponds to Manas among all the senses, the synthesizing sense of touch. The fifth criterion of culture is a recognition of the human body as a temple, not a tomb, of the pilgrim-soul in every person.   There is but one temple in the universe, and that is the body of man. Nothing is holier than that high form. . . . We touch heaven when we lay our hand on a human body! . . . If well meditated it will turn out to be a scientific fact; the expression . . . of the actual truth of the thing. We are the miracle of miracles – the great inscrutable Mystery.

The Secret Doctrine, i 212

The pervasive sense of the sacred and universal respect for freedom of thought and choice have become obscured in many victims of modernity owing to a hypnotic fascination with corruption and evil, forgetfulness of the divine mission of the immortal Soul, alienation from others and oneself, especially through fear of failure, estrangement through loneliness, distrust of oneself, and possible misuse in former lives due to cowardice and false ideas connected with evasion of the laws of Nature. Corruption of consciousness must be healed, and what is natural must be restored through the Golden Rule of reciprocity. Already, since 1963, many souls have taken birth in diverse cultures who have a recognition of the need to restore the ethical foundation of human society. This transcends the claims of all cultures to pre-eminence. Such souls will increase in number until a time comes when there will be so many for whom this is so natural that any encouragement given them will help the regeneration of the human race. This will be a distinctly different class of souls from those who came mauled and tormented by the degradation of two world wars, which helped to make popular the works of the corrupt. The attempt to make normal what was abnormal has failed, so far. It was tried in every way, but once the alternatives are known, then what is abnormal had to become more and more desperate and self-destructive because it could not any more pretend to be normal.

The twilight hour of sadists and masochists has now struck, and myriads of pilgrim-souls seek the Midnight Sun and the sacred constellation of the Aquarian Age, which began soon after the fin de siecle. The invisible dawn of the cosmopolis is summoned by the flute of the divine cowherd, beckoning home the matured innocents that dared to dream of a Golden Age. Meanwhile, Nataraja of Kailas and Kala-Hamsa enacts the Tandava Dance over the heads of epicurean giants, stoical dwarfs and cynical eunuchs. The age of sectarian religions, technocratic politics and cultural envy is dead. Kama manas has been dethroned by Buddhi-Taijasi, the Light of the Logos. The age of humanistic science, authentic spirituality and mini-communes has just begun, foreshadowing the end of the twentieth century and the emergence of the City of Man. The inevitable return of initiative to the scattered supporters of what is innate, universal and spiritual, merely suggests that no special pleading is needed for true gratitude and an authentic sense of the sacred. Despite the failures of so many, the philosophy of perfectibility, the religion of responsibility and the science of spirituality will spread far and wide, like the myriad branches of the Ashwatha tree, with its roots in heaven.

The collective self-consciousness that has been perverted must be released through love and wit. If one sees clearly the sacredness of the indestructible teaching of antiquity, one can recognize the Kama Manasic self-interest of Arjuna as a necessary tool in the service of Krishna in the Great War between psuche and nous, the Tower of Babel and the New Jerusalem, the head and the heart of every human being on earth. The true spark of universal brotherhood, reverence for teachers, gratitude to the good earth, and reticent sanctity may, even from a spark, be fanned into the fires of creativity in the service of the civilization of the future. This is the great hope which hides the golden promise. If even a few theophilanthropists would now serve the Bodhi-Tree and the City of Man, the Isle of the Blessed would be grateful beyond measure. Every such sincere effort is assuredly of help in relieving the pain of the human heart, which is widespread today, and also in laying down the universal cornerstones of the academies and ashramsof the future. All cultures need to rediscover what it means to be truly humane. Builders of bridges between Heaven and Earth are few and far between, and always have been; they may be readily recognized by their unswerving fidelity to pledges on behalf of mankind. Citizens of the cosmopolis will unite when they have nothing to lose but their masks of misanthropy – or their fugitive souls, on earth as in heaven.

Hermes, December 1980
Raghavan Iyer

ATLANTIS, NECESSARY TO ETHNOLOGY

And in another number of the same review (Vol. I., p. 143), Mr. Duppa Crotch, M.A., F.L.S., in an article entitled “The Norwegian Lemming and its Migrations,” alludes to the same subject.

    “Is it probable that land could have existed where now the broad Atlantic rolls? All tradition says so: old Egyptian records speak of Atlantis, as Strabo and others have told us. The Sahara itself is the sand of an ancient sea, and the shells which are found upon its surface prove that, no longer ago than the Miocene period, a sea rolled over what is now desert. The voyage of the ‘Challenger’ has proved the existence of three long ridges  ¹ in the Atlantic Ocean, ² one extending for more than three thousand miles, and lateral spurs may, by connecting these ridges, account for the marvellous similarity of the fauna of the Atlantic islands. ³. . . . The submerged continent of LEMURIA, in what is now the Indian Ocean, is considered to afford an explanation of many difficulties in the distribution of organic life, and, I think, the existence of a MIOCENE ATLANTIS will be found to have a strong elucidative bearing on subjects of greater interest [Truly So!] than the migration of the lemming. At all events, if it can be shown that land existed in former ages where the North Atlantic now rolls, not only is a motive found for these apparently suicidal migrations, but also a strong collateral proof that what we call instincts are but the blind and sometimes even prejudicial inheritance of previously acquired experiences.”

(At certain periods, we learn, multitudes of these animals swim to sea and perish. Coming, as they do, from all parts of Norway, the powerful instinct which survives throughout ages as an inheritance from their progenitors impels them to seek a continent, once existing but now submerged beneath the ocean, and to court a watery grave.)

In an article containing a criticism of Mr. A. R. Wallace’s “Island Life” — a work devoted largely to the question of the distribution of animals, etc. — Mr. Starkie Gardiner writes (“Subsidence and Elevation,” Geological Magazine, June, 1881):

    “By a process of reasoning supported by a large array of facts of different kinds, he arrives at the conclusion that the distribution of life upon the land as we now see it, has been accomplished without the aid of important changes in the relative positions of continents and seas. Yet if we accept his views, we must believe that Asia and Africa, Madagascar and Africa, New Zealand and Australia, Europe and America, have been united at some period not remote geologically, and that seas to the depth of 1,000 fathoms have been bridged over; but we must treat as utterly gratuitous and entirely opposed to all the evidences at our command (!!), the supposition that temperate Europe and temperate America, Australia, and South America, have ever been connected except by way of the Arctic or Antarctic circles and that lands now separated by seas of more than 1,000 fathoms depth have ever been united. Mr. Wallace, it must be admitted, has succeeded in explaining the chief features of existing life-distribution, without bridging the Atlantic or Pacific, except towards the Poles, yet I cannot help thinking that some of the facts might perhaps be more easily explained by admitting the former existence of the connection between the coast of Chile and Polynesia ⁴ and Great Britain and Florida, shadowed by the submarine banks which stretch between them. Nothing is urged that renders the more direct connection impossible, and no physical reason is advanced why the floor of the ocean should not be upheaved from any depth. The route by which (according to the anti-Atlantean and Lemurian hypotheses of Wallace) the floras of South America and Australia are supposed to have mingled, is beset by almost insurmountable obstacles, and the apparently sudden arrival of a number of sub-tropical American plants in our Eocene flora, necessitates a connection more to the south than the present 1,000 fathom line . . . . forces are unceasingly acting, and there is no reason why an elevating force once set in action in the centre of an ocean should cease to act until a continent is formed. They have acted and lifted out from the sea, in comparatively recent geological times, the loftiest mountains on earth. Mr. Wallace himself admits repeatedly that sea-beds have been elevated 1,000 fathoms and islands have risen up from the depths of 3,000 fathoms; and to suppose that the upheaving forces are limited in power, is, it seems to me, ‘utterly gratuitous and entirely opposed to all the evidences at our command.’ “

The “Father” of English Geology — Sir Charles Lyell — was an Uniformitarian in his views of continental formation. On page 492 of his “Antiquity of Man” we find him saying:

“Professor Unger (Die versunkene Insel Atlantis) and Heer (Flora Tertiaria Helvetiæ) have admitted on botanical grounds the former existence of an Atlantic Continent during some part of the Tertiary Period, as affording the only plausible explanation that can be imagined of the analogy between the Miocene flora of central Europe, and the existing flora of Eastern America. Professor Oliver, on the other hand, after showing how many of the American types found fossil in Europe are common to Japan, inclines to the theory, first advanced by Dr. Asa Gray, that the migration of species, to which the community of types in the Eastern States of North America, and the Miocene flora of Europe is due, took place when there was an overland communication from America to central Asia between the fiftieth and sixtieth parallels of latitude, or south of Behring Straits, following the direction of the Aleutian islands. By this course they may have made their way, at any epoch, Miocene, Pliocene, or Pleistocene, antecedently to the Glacial Epoch, to Amoorland, on the East coast of North Asia.”

The unnecessary difficulties and complications here incurred in order to avoid the hypothesis of an Atlantic Continent, are really too apparent to escape notice. If the botanical evidences stood alone, scepticism would be half legitimate; but in this case all branches of science converge to one point. Science has made blunders, and has exposed itself to greater errors than the admission of our two now invisible continents, would lay it open to. It has denied even the undeniable, from the days of the mathematician Laplace down to our own, and that only a few years ago. ⁵We have Professor Huxley’s authority for saying that there is no a priori improbability whatever against possible evidences supporting the belief. (Vide supra.) But now that the POSITIVE EVIDENCE is brought forward, will that eminent scientist admit the corollary?

Touching on the problem in another place (“Principles of Geology,” pp. 12-13), Sir Charles Lyell tells us: “Respecting the cosmogony of the Egyptian priests, we gather much information from writers of the Grecian sects, who borrowed almost all their tenets from Egypt, and amongst others that of the former successive destruction and renovation of the world. (Continental, not cosmic, catastrophes.) We learn from Plutarch that this was the theme of one of the hymns of Orpheus, so celebrated in the fabulous ages of Greece. It was brought by him from the banks of the Nile; and we even find in his verses, as in the Indian systems, a definite period assigned for the duration of every successive World. The returns of great catastrophes were determined by the present period of the Magnus Annus, or great year — a cycle composed of the revolutions of the sun, moon, and planets, and terminating when these return together to the sign whence they were supposed at some remote epoch to set out. We learn particularly from the Timæus of Plato that the Egyptians believed the world to be subject to occasional conflagrations and deluges. The sect of the Stoics adopted most fully the system of catastrophes destined at intervals to destroy the world. These, they taught, were of two kinds — the cataclysm, or destruction by water, and the Ecpyrosis, or destruction by fire (submarine volcanoes). From the Egyptians they derived the doctrine of the gradual debasement of man from a state of innocence” (nascent simplicity of the first sub-races of each Root-Race). “Towards the termination of each era the gods could no longer bear with the wickedness of man, and a shock of the elements, or a deluge, overwhelmed them; (vide degeneracy into magical practices and gross animality of the Atlanteans) after which calamity, Astræa again descended on the earth to renew the golden age.” (Dawn of a new Root-Race.)

¹ Cf. the published reports of the “Challenger” expedition; also Donnelly’s “Atlantis,” p. 468 and pp. 46-56, chap. “The Testimony of the Sea.”
² Even the cautious Lefevre speaks of the existence of Tertiary men on “upheaved lands, islands and continents then flourishing, but since submerged beneath the waters,” and elsewhere introduces a “possible Atlantis” to explain ethnological facts. Cf. his “Philosophy,” Eng. Ed., pp. 478 and 504. Mr. Donnelly remarks with rare intuition that “modern civilization is Atlantean . . . . the ‘inventive‘ faculty of the present age is taking up the delegated work of Creation where Atlantis left it thousands of years ago” (Atlantis, p. 133). He also refers the origin of culture to theMiocene times. It is, however, to be sought for in the teachings given to the Third Race-men by their Divine Rulers — at a vastly earlier period.
³ An equally “curious” similarity is traced between some of the West Indian and West African fauna.
⁴ The Pacific portion of the giant Lemurian Continent christened by Dr. Carter Blake, the anthropologist, “Pacificus.”
⁵ When Howard read, before the Royal Society of London, a paper on the first serious researches that were made on the aerolites, the Geneva naturalist Pictet, who was present, communicated, on his return to Paris, the facts reported to the French Academy of Sciences. But he was forthwith interrupted by Laplace, the great astronomer, who cried: “Stop! we have had enough of such fables, and know all about them,” thus making Pictet feel very small. Globular-shaped lightnings or thunderbolts have been admitted by Science only since Arago demonstrated their existence, says de Rochat (“Forces non-definies,” p. 4): “Every one remembers Dr. Bouilland’s misadventure at the Academy of Medicine when he had declared Edison’s phonograph ‘a trick of ventriloquism!’  ”

The Secret Doctrine, ii 781–785
H. P. Blavatsky

BETWEEN HEAVEN AND EARTH – II

Many seekers have genuinely attempted such an authentic and generous discipline but have still been unable to extricate themselves from their own inane servitude to their shadow, their envy and suspicion, their compulsive expansion of that shadow of inherent inferiority through fear and doubt, through obsessional thinking and delusional feeling, and the overwhelming chaos of undeliberate, undiscriminating responses to the worlds of form. This is not only fatal but also like a terminal case of cancer in a human being who has used the priceless boon of truth for blocking the door to the humanity of the future. Regardless however, of the mistakes and failures of most neophytes, there must come a decisive moment of choice when one is prepared to combine solemnity and simplicity in a joyous acceptance of one’s own spiritual mission as a pilgrim-soul, as a true disciple upon the Path, as a vigilant listener to the utterance of Divine Wisdom, as a Happy Warrior in the Army of the Voice, and as a creative restorer of the natural order of spontaneous fellow-feeling towards the whole of humanity. One must cherish constantly the light of daring, the moral courage to take the Kwan Yinpledge – an irrevocable decision that confers true dignity, spiritual wakefulness and the resonance of responsibility. For such a sacred resolve to be an exemplar of spiritual strength, all of one’s being must be involved, without withholding any asset or evading any obligation. Nature is by no means ungenerous in affording seasonal opportunities for honest rededication to self-renewal and service. The fortnight commencing with the winter solstice and culminating on the fourth of January, consecrated to Hermes-Buddha, marks the potent seed-time for the coming year. Soren Kierkegaard once observed that “Life can only be understood backwards, but it must be lived forwards.” It is important that a sensitive person should prepare for the future by taking a firm, all-inclusive, unconditional position gestated out of deep reflection. One should set apart abundant time for that noble purpose to be truly able to generate the permanent basis of alchemical resolution and spiritual will. Then as one comes down from that exalted state of samadhi, enriched by constant meditation and manvantaric sleep, one could renew and resume this profound preparation in the dawn and the dusk, using all the precious time available to “get ready for Dubjed“. If this is done between the ages of fourteen and thirty-five, then the time between the solstice and fourth of January could be used annually to light the fires in all souls of the irrevocable and effortlessly selfless commitment to the whole of life and to all the solar and lunar ancestors. If anyone truly performed this yajna in the sacred name of the Guru of Gurus, the Hierophant of Hierophants, the Initiator of Initiates, one would receive untold benefits from the service of Krishna, the Purna Avatar, the Logos in the Cosmos and the God in man.

Those who wish to enjoy this sanctification might well look back calmly at the lost years and wasted lives, not in self-serving images in elaborate detail but philosophically in terms of ingrained tendencies and fear-ridden preoccupations. Even through looking back over one year, one could make many discoveries about human vulnerabilities, excuses and rationalizations. One may also see in one’s pseudo-Promethean struggles the neglected hooking-points that support one’s better self in surviving the pralaya of a disintegrating bimillennial epoch and in widely sharing all one’s truest perceptions and finest perspectives. While venturing upon this meditative retrospection, one must recognize that one is only seeking the sacred tribe of those who have effortlessly renewed their Bodhisattvic pledges in recurring cycles of descent and incarnations of ascent for the sake of all. One is imbibing strength from those to whom this is as natural as breathing, as effortless as meditating upon the mantrams of Lanoos and Arhats. Having assimilated the sacred teaching of Jnana Yajna,one must deeply desire (Itchasakti) to insert one’s own labours of love and acts of devotion into the Great Sacrifice (Maha Yajna). People are both cursed and blessed by being told these things, because if they listen to Krishna’s secret teaching and do nothing about it, then their karma is needlessly burdensome. There is always a risk assumed in intoning Brahma Vach. In general, Gandhi’s axiom is fundamental: human nature is such that it must either soar or sink, and whether one goes forward or backward is determined by the benevolent use of modern knowledge and ancient Wisdom.

When spiritual knowledge is made the enduring basis of deep reflection, where it is moistened by the liquid fire of devotion to Universal Good and by the concentrated current of aspiration, then it becomes a breakthrough into inner space. With noetic insight, one can burn out at the core all those defeatist devices of thinking, feeling, speaking and acting which continually toss the initiative back to the illusory self, thereby making spiritual life seem a wearisome, defensive and cheerless struggle, with tension and tightness, and little sweetness or light. In fact, the taking of a Vow during a rising cycle of immense promise for mankind means the restoration of the reins of kingship to the Sovereign Self, and the firm refusal to allow the initiative to be smothered in the ashes of vain hopes and burnt-out ideals. This requires a period of intense tapas, a time of mental and physical fasting, self-renewal through silence, abstention and calmness: otherwise, one remains compulsively caught up in muddy streams of sterile emanations and the accompanying flotsam of fuzzy elementals that crowd in and clog the nerve-currents of noetic will. At the root of this dismal predicament is the false idea of who one is and a delusive image of oneself as the egocentric pivot of a world upon which one may make myriad claims. The sacrificial, humane, adult, mellow and mature outlook is the exact opposite. Dag Hammarskjold once wrote that human life involves a bringing together of oil and air, and then there is a spark. The moment one thinks of rights, there is no spark; the oil and air will never come together. Sadly, human beings repeatedly abort, murder or damage their own chances as souls because they cannot get rid of this fundamentally false idea of a separate self, and even more sadly, in the light of divine teaching, they sometimes cling to it with melodramatic versatility. This is such piteous karma that it is all too poignant to contemplate – on behalf of a single human soul. Therefore one should, for the sake of all, awake, arise and seek the Great Sacrifice, and seek a pellucid reflection in the waters of wisdom. Thus the soil of the brain-mind is stirred, washed and prepared to receive the hidden seed of moral resolution, releasing the spiritual will in silence and secrecy, strengthened by inner humility and true courage during the seed-time of the golden harvest that will feed the hungry.

Those who are dedicated to serve Krishna should meditate upon the hymnody to the Great Sacrifice, or the rhapsody of the Self-Governed Sage in the second chapter of the Bhagavad Gita, or on any one of the magnificent portraits of Avatars (Magus-Teachers) in any sacred text, each of which is a great gift which Rishis (Sages) are ceaselessly beatified to hear and chant. If this is the endearing characteristic of all Mahatmas and Bodhisattvas, surely the least any human being can do who has the golden opportunity to use such a text is to become somewhat worthy of the sacred privilege. It is now time to awake from preparatory slumber and truly meditate upon those mantramic texts (in Sanskritic English or German and Russian) and taking even a few sentences, think deeply about their meaning and use. All sacred texts will suggest to their ardent devotees the different stages in reference to mind control, the method of collecting the mind, and the infallible means for removing the delusion and commotion of worldly concern. Having learnt how to settle the mind in a state of calm so that it is like the still lagoon or swan lake, one can let it expand like the blue vault of the sky when enshrined in that serene state. In time, one will come to see the golden sphere of cosmic light within the hollow of the heart in the expanding universe of the Hiranyagarbha, the Egg of Brahma. This will reverse the polarities in the laya centres for those who persist in the discipline of selflessness. This secret teaching is jewelled in the hidden heart of every authentic tradition, is always given for the sake of all humanity to those who silently serve the City of Man. Since samsara is merely a mirage of the mind, the disciple must examine and expunge all thoughts that pollute the holy avenues of expression. To do this, one has to meditate upon mighty spiritual conceptions, readily forgetting oneself and thrilling with a feeling of universal gratitude and individual responsibility, reverence and renunciation. From within the spiritual heart, one must evoke the cool courage to look at one’s faults with the unerring eye of Buddhic discernment.

It is always crucial to growth that the positive meditations shall be far greater than the negative sacrifices, and that one should really savour the sheer joy of mental procreation and self-cancellation. One should lose one’s morbid taste for self-righteous condemnation and image-crippling which is rooted in the paralysing fear of failure and sprouts into the cankerous weeds of an asuric and demonic way of life. Thinking in terms of votive offerings rather than death sentences could vitalize that vacuum in the brain and the heart where lies hidden the elixir of decisiveness and definiteness, a crispness and magnanimity which authenticate the true signature of self-hood. Too many human beings have repeatedly subverted their lives owing to their obsession with their own repulsiveness instead of learning the lesson that they must confront the lie in the soul which conceals the virginal beauty within the antediluvian monster. They have hugely enjoyed meditating upon themselves as total failures, thereby insulting the integrity of the Mahatmas and also doing immeasurable harm because they would have been able to do much good with even a little of this mental prostration to Krishna. One has to recover an exquisite sense of the sacred, the numinous and the unmanifest. One has to reach out repeatedly to that light of the Logos which is above the cerebrum, that which is without any limits or reservations, that divine lustre which can never be mirrored except through Buddhi in Manas. This is the pristine ray of Mahat-Atman, the Universal Self of the Maha Yoginserenely seated upon Mount Kailas while dancing amidst the ghouls of the graveyard, releasing them from self-torture and their unending cruelty to gnomes and undines, sylphs and salamanders. Buddhi is latent in every atom, and yet as Buddhi mirrors Atman, there is an infallible result, a humbling decisiveness and sovereign assurance which comes from nowhere else than the transcendental Buddhas of Compassion. Nishchaya in Sanskrit means ‘without any shadow’. When a true yogi, from the depths of his or her meditation upon human suffering and the need for Divine Wisdom, vitalizes that immaculate light of the Atman in the inmost brain, perfectly mirrored in the cells of the occipital lobe, there arises an ancient assurance and selfless certainty which is concealed and can never be erased. It can never be shown to the blasphemous even though it remains as a hidden lamp behind the borrowed mask. The light of true conviction engenders an irreversible current throughSachakriya, a sacred affirmation of the truth of a lifetime. Even though a fallen disciple has languished for long with wasted words, harsh sounds, violent speech, empty offerings, even though enormous karma has been generated by the Atlantean rakshasa (monster), all of which will have to be rendered in full account in future lives, nevertheless if he invokes the grace of Krishna-Christos through penitential meditations upon the Soundless Sound, he can place the demonic dwarf beneath the feet of the Divine Dancer and rescue from the debris of shipwreck the white dove of peace, the olive branch of humility, and the self-cancelled pledge of true service.

Hermes, December 1980
Raghavan Iyer

In “The Story of the Chinese Farmer,” philosopher Alan Watts looks at the idea of what we consider good or bad fortune with the parable of a Chinese farmer, who refuses to see anything as positive or negative. This beautifully animated video will make you question whether one can truly know if something is good or bad when you can never know the consequences.

Source: The Story of the Chinese Farmer | KarmaTube

http://www.youtube.com/watch?v=AiNODsOnvYA

CHOOSING THE TAO – I

Inflexibility of modes cripples our contemporary institutions. Inertia of thought dulls our mental faculties, whilst insensitivity of moral perception weakens the will-power to realize good resolutions. It is conspicuously difficult for the brain-mind, faintly mirroring the chaotic flux of sense-impressions, to sift essential meaning from the monotonous succession of trivia. The Tao Teh Ching invites us to withdraw the mind from the cacophony of the world, to liberate the heart from the jungle fever of the passions. Above all, it counsels us to renounce our constricting conceptions of ourselves. These merely echo fleeting externalities extolled by the fickle opinions of the epimethean crowd, which is sadly captive to crude conceptions of success and failure, status and reward. All such shallow distinctions are entrenched in the feudal shibboleths and the petit-bourgeois vocabulary of a commercial culture. They are entangling weeds of pain, sprouting in the parched soil of cavernous delusion, choking the living germs of human encounter. Flexibility is elusive without some degree of detachment. Until a person attains to a mature indifference to the illusory objects of desire and the volatile pairs of opposites, he cannot be truly practical. He cannot become sufficiently plastic in mind, resilient in imagination, creative in sentiment and speech, to enjoy the divine estate to which every human being is heir. To become constructively flexible requires a preliminary purification of the passions, a thorough cleansing of the mind, a deliberate sorting out of the chaos that bewilders one’s shadowy self. In seeking to do this, one may initially be restless, anxious and devoid of calm.

One must face the perilous paradox set forth in the ancient mystical texts – the beginning foreshadows the end, the end inheres in the beginning. Without a valiant attempt to negate the world and to void one’s very conception of oneself, it is not feasible to take the first critical step on the Path to Enlightenment. Many are called, but few constitute themselves as truly chosen to become sincere and credible servants of the whole of mankind. Nevertheless, many thinking beings have already reached a point of maturation from which they can see through the negative, contradictory and melodramatic valuations of the necropolis. This is a moment in history when Time itself seems to have stopped. Most people know too well that behind the futile exaggerations and false claims of external institutions and structures, there is an emptiness and hollowness, an unfathomable void. At a time of poignant and ever-increasing distance between human beings, there is a danger that aggression and desperation will enter even into the spiritual quest, thereby closing the door to spiritual awakening for myriad lives. This awful if unintended tragedy can be remedied only by courage and toughness in braving mental agony. Divine manliness consists in becoming heroic when it counts and where it hurts, in sacrificing every puny conception of selfhood. Everyone not only glimpses the fundamental truths known to poets, philosophers and sages, but hears them now on the lips of millions of messengers on earth.

The present historical moment offers a golden opportunity to learn from the wisdom of the Tao. For many centuries men contemplated the Tao, though no one in China would have claimed to comprehend it. The first commentary was written in the middle of the second century before Christ, perhaps about four centuries and a half after the appearance of the great Master, Lao Tzu. From birth Lao Tzu was greeted as an old man because he began by showing a mellow awareness of the teaching, and was apparently known by more than one name. Among his closest disciples the most influential was Confucius, in whose memory elaborate rituals emerged over millennia which eventually became frozen into stylized play-acting, with massive pride masked by self-mockery, a tradition of hypocrisy which terminated in a total disruption of the old order. A fearless Mandarin hinted fifty years ago that what China needed then was not more gentlemen but more prisons for its corrupt politicians. The anger of the masses was directed against endless game-playing in the name of the Confucian Analects. This is a predictable part of the recurring story of mankind.

The Tao can only be attained by the human being who approaches the Tao through the Tao. One must become the Tao. One must meditate ceaselessly upon the Tao while seeming to be engrossed in the daily round and common task. One must find the secret sanctuary of inner peace and repose within it from dawn through dusk to midnight, while retaining calm continuity of contemplation in the soul’s shrine through the sleep of the night and even amidst dislocating dreams. The process of self-surrender takes time because it can only become continuous and constant when it flows from within without, from above below. The Tao is the motionless centre of all the wheels of cyclic change. It is the centre which is everywhere, in every point of space, in every moment of time. Yet no boundaries can ever be drawn to contain it. Everything participates in the illusion of birth and in the inertia of systems that hide the simultaneous disintegration and decay known among men and women as sickness, error, suffering and death. The Tao teaches that in no single thing will be found any freedom or exemption from the eternal process of ceaseless change behind the shadow-play of colours, forms and events. Everything that has a beginning in time and space must have a limit in space and an end in time.

Everyone must necessarily seek the Tao within oneself. Each must seek that which is consubstantial with the Tao that is before all things. Words like “before” and “behind”, “below” and “above”, can only be relevant to the seeming reflections of the Tao. The Tao is formless form, the primordial pure substance prior to all differentiation, and it is accessible to all human beings as the one and only Source of eternal energy streaming forth in limitless light from the Invisible Sun. It is hidden within what seems to be darkness but is in truth absolute light. It is ever bestowing nourishment and sustenance, shedding light and yielding the vital power of hidden growth. The causal principle of true growth is necessarily invisible to the naked eye. If one is to come to understand how the transcendent Tao is in oneself, or how one can come closer to the Tao within, one must calmly ask how one’s false mind and fictitious barriers – self-created, self-maintained, self-imposed limitations – may be pierced by the light of pure awareness. One may become the Tao more and more consciously yet effortlessly, starting from small beginnings, and patiently allowing for gradual, silent growth.

All growth is invisible. No one can see or measure the growth of a baby or a little child from moment to moment. No one can mark by visible and external tokens the point of transition from childhood to youth. No one can put a date on the boundary between youth and manhood. These divisions are arbitrary and relative. When a person remains constant in his cool awareness of the utter relativity of all of these false and over-valued distinctions, he comes to understand that there is nothing dead and nothing alive. He is no less and no more than the Tao, and so is everyone else. The divisions and distinctions in consciousness arising from sense-objects, through words and by images, are a smoke-screen that obscures, limits and distorts reality. The supreme, carefree joy of non-striving that flows from the omnipresent light can no more be conveyed by one to another than the taste of water can be described to someone who has never drunk a drop. No truly meaningful experience can be communicated to another except in terms of his own modes of living.

Hermes, November 1978
Raghavan Iyer