Using Mantra and Sound

In the previous post the mantra below is translated.

gate gate pāragate pārasaṃgate bodhi svāhā

I think of it as being:

gone, gone, gone beyond, gone beyond the beyond, hail the great awakening.

It is perhaps the mantra of a Tathāgata.

This from Wikipedia

“Tathāgata is a Pali word; Gautama Buddha uses it when referring to himself or other Buddhas in the Pāli Canon. The term is often thought to mean either “one who has thus gone” (tathā-gata), “one who has thus come” (tathā-āgata), or sometimes “one who has thus not gone” (tathā-agata). This is interpreted as signifying that the Tathāgata is beyond all coming and going – beyond all transitory phenomena. There are, however, other interpretations and the precise original meaning of the word is not certain.”

Together with AUM it is one of my favourites. It seems to me the mantra par excellence for shifting awareness a long way from the day to day drama of physical plane life. I have chanted it in my version of Tibetan Deep Voice very many times and it acts as a “key” to change jhana or state of awareness. I always do this with eyes closed.

One of the great things about living here is that one can really let rip with the chanting without fear of upsetting the neighbours. This means I can play with tone and volume. Have a listen to my recording of Gayatri which I made a couple of years after I found I could do this. This will give you a low sound volume idea.

One can roll the chant around one’s mouth and apply torque to the sound “pāra”. As one ramps up the volume and the intent coming out of the diaphragm control one takes conscious / awareness a long way. And then when you stop chanting there is a sense of complete stillness, emptiness and perhaps, a glimpse of śūnyatā.  There is utter silence after the sound.

As with all meditations one needs to take care that one can get back in into the body. The torque is what unscrews the Sahasrāra in the crown, lifts it and enables one to start to exit awareness by stretching the Antahkarana and Sutratma. If I may phrase it thus the quietness outside in deafening. Time and space cease to have their usual meaning and there is / can be a controlled contact with what Toltecs call the void. {I may elaborate on this another day} Because time is not, it can feel that one is “there” for a very long “time”, yet when one comes back to earth time only tens of minutes have passed.

What I am doing in this is high volume chanting whilst visualising the sound twisting the Sahasrāra “manhole cover” open. Then using the sound to elevate the cover so that I can take my awareness the other side of the cover.

I can now do this with out the need to chant.

One “exits” slowly. And when one comes back it must be done at exactly the same pace. If you imagine an elastic band stretched it needs a controlled relaxation otherwise it will “ping” and that is dangerous.

As described here this is a raja yoga visualisation using a Buddhist mantra chanted in something like Tibetan Deep Voice…

From my experience if you trust your intuition, you will find the appropriate notes yourself.

The mantra works on four levels

gate gate   —-   pāragate —- pārasaṃgate —- bodhi svāhā

Each level is further from the mundane and the hurly burly. The repetitive steps take you “out” of day to day mind.

Coming back is done by controlled intention, step wise. Slowly one materialises back in the head.

I always do some purification om ah hum as an act of sanctity, respect and of thanks. Before I open my eyes, I clap my hands three times to feel really grounded back.

I have just clapped….

This is an example of synthesis…

Quantum Fluctuations {AUM?}

This from Wikipedia

In quantum physics, a quantum fluctuation (also known as a vacuum state fluctuation or vacuum fluctuation) is the temporary random change in the amount of energy in a point in space, as prescribed by Werner Heisenberg’s uncertainty principle. They are minute random fluctuations in the values of the fields which represent elementary particles, such as electric and magnetic fields which represent the electromagnetic force carried by photons, W and Z fields which carry the weak force, and gluon fields which carry the strong force. Vacuum fluctuations appear as virtual particles, which are always created in particle-antiparticle pairs. Since they are created spontaneously without a source of energy, vacuum fluctuations and virtual particles are said to violate the conservation of energy. This is theoretically allowable because the particles annihilate each other within a time limit determined by the uncertainty principle so they are not directly observable. The uncertainty principle states the uncertainty in energy and time can be related by Δ E Δ t ≥ 1/2    where 1/2ħ ≈ 5.27286×10−35 Js.

This means that pairs of virtual particles with energy Δ E and lifetime shorter than Δ t are continually created and annihilated in empty space. Although the particles are not directly detectable, the cumulative effects of these particles are measurable. For example, without quantum fluctuations, the “bare” mass and charge of elementary particles would be infinite; from renormalization theory the shielding effect of the cloud of virtual particles is responsible for the finite mass and charge of elementary particles. Another consequence is the Casimir effect. One of the first observations which was evidence for vacuum fluctuations was the Lamb shift in hydrogen. In July 2020, scientists reported that quantum vacuum fluctuations can influence the motion of macroscopic, human-scale objects by measuring correlations below the standard quantum limit between the position/momentum uncertainty of the mirrors of LIGO and the photon number/phase uncertainty of light that they reflect.

“Now, I am become Death, the destroyer of worlds.”
― Robert Oppenheimer

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“AUM,” said the Mighty One

Stanza II

“AUM,” said the Mighty One, and sounded forth the Word. The sevenfold waves of matter resolved themselves, and varied forms appeared. Each took its place, each in the sphere ordained. They waited for the sacred flood to enter and to fill.

The Builders responded to the sacred sound. In musical collaboration they attended to the work. They built in many spheres, beginning with the third. Upon this plane their work commenced. They built the sheath of atma and strung it to its Primary.

***

“AUM,” said the Mighty One. “Let now the work proceed. Let the Builders of the air continue with the plan. “

The Deva-Lord and Builders upon the plane of air worked with the forms within that sphere which is reckoned mainly theirs. They wrought for union, each in his group assigned. The moulds grew fast beneath their hands.

The sacred plane of juncture, the fourth great plane, became the sphere within the greater circle which marked the goal for man.

***

“AUM,” said the Mighty One, He breathed forth to the fifth, the plane which is the burning-ground, the meeting place for fire. This time a cosmic note is heard beneath the sound systemic. The fire within, the fire without, meet with the fire ascending. The guardians of the cosmic fire, the devas of fohatic heat, watched o’er the forms that formless stood, waiting a point in time.

The builders of a lesser grade, devas who work with matter, wrought at the forms. They stood in fourfold order. Upon the threefold levels in empty silence stood the forms. They vibrated, they responded to the key, yet useless stood and uninhabited.

***

“AUM,” said the Mighty One, “let the waters too bring forth.” The builders of the watery sphere, the denizens of moisture, produced the forms that move within the kingdom of Varuna. They grew and multiplied. In constant flux they swayed. Each ebb of cosmic motion increased the endless flow. The ripple of the forms was seen.

***

“AUM,” said the Mighty One, “let the Builders deal with matter.” The molten solidified. The solid forms were built. The crust cooled. The rocks congealed. The builders wrought in tumult to produce the forms of maya. When the rocky strata were completed the work stood in completion. The builders of the lowest grade announced the work was finished.

Forth from the rocky strata emerged the covering next. The builders of the second agreed the work was done. The first and second on the upward way stood forth in fourfold form. The inner five was somewhat seen by those whose sight was keen.

***

“AUM,” said the Mighty One, and gathered in His Breath. The spark within the peopling third impelled to further growth. The builders of the lowest forms, manipulating densest maya, merged their production with the forms built by the watery ones. Matter and water merged produced the third in time. Ascension thus progressed. The builders worked in union. They called the guardians of the fiery zone. Matter and water mixed with fire, the inner spark within the form were blended all together.

The Mighty One looked down. The forms met His approval. Forth came the cry for further light. Again He gathered in the sound. He drew to higher levels the feeble spark of light. Another tone was heard, the sound of cosmic fire, hid in the Sons of Manas. They called to their Primaries. The lower four, the higher three, and the cosmic fifth met at the great inbreathing. Another sheath was formed.

Excerpted from “A Treatise on Cosmic Fire – Stanzas of Dzyan”

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STANZA IV

(From Archive 63)

PATH VII. The Path of Absolute Sonship.

That which hath no beginning and no end; That which is seen and yet remains unknown; That which we touch and yet find unattained, That is the One Who passeth on His WAY.

That which we call the Father and the Son; That which we deem too high for words to grasp; That which the Mother deems her Lord and God, That is the One Who mounts the cosmic stair.

That which is seen when each point of heavenly light sends out its beam upon the midnight blue; That which we hear in every cosmic note and sense beneath the sound of every form, That is the One Who chants the heavenly lay and lends His light to swell the cosmic fire.

That which is known by every Son of God, who masters step by step the Path of Gold; That which is heard by every deva lord who hears the Word go forth as the aeons pass away; That which sounds forth the triple cyclic AUM, reserving yet another sound for higher cosmic planes, That is the One unknown, the Unrevealed, the One Who chants a note within a cosmic chord.

That which in every aeon cometh forth and passeth through His cycle upon a cosmic Path; That which in greater kalpas will play a godlike game; That which in all the cosmic spheres is called “the One above the Son of violet hue,” That is the One Who shineth in the galaxy of stars.

Such is the One to Whom the sons of glory give everlasting homage as He passes on His WAY. To Him be glory as the Mother, Father, Son, as the One Who hath existed in the past, the now and That which is to come.

Excerpted from “Treatise on Cosmic Fire – Section Three – Division C – Seven Esoteric Stanzas”

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THE GIVING OF THE WORD

The Solar Words

The basis of all manifested phenomena is the enunciated sound, or the Word spoken with power, that is, with the full purpose of the will behind it. Herein, as is known, lies the value of meditation, for meditation produces eventually that inner dynamic purpose and recollection, or that internal ideation which must invariably precede the uttering of any creative sound. When it is said that the Logos produced the worlds through meditation it means that within his own center of consciousness there was a period wherein he brooded over and meditated upon the purposes and plans he had in view; wherein he visualized to himself the entire world process as a perfected whole, seeing the end from the beginning and being aware of the detail of the consummated sphere. Then, when his meditation was concluded, and the whole completed as a picture before his inner vision, he brought into use a certain Word of Power which had been committed to him by the One about whom naught may be said, the Logos of the cosmic scheme of which our system is but a part. With cosmic and Logoic initiations we are not concerned, except in so far as the human initiations reflect their stupendous prototypes, but it is of interest to the student to realize that just as at each initiation some Word of Power is committed to the initiate, so similarly to the Logos was committed the great Word of Power which produced our solar system, that Word which is called the “Sacred Word,” or AUM. It must be here remembered that this sound AUM is man’s endeavor to reproduce on an infinitesimally small scale the cosmic triple sound whereby creation was made possible. The Words of Power of all degrees have a triple sequence.

First. They are sounded by some fully self-conscious entity, and this invariably takes place after a period of deliberation or meditation wherein the purpose in toto is visualized.

Second. They affect the deva kingdom and produce the creation of forms. This effect is dual in character:

  1. The devas on the evolutionary path, the great builders of the solar system, and those under them who have passed the human stage respond to the sound of the Word, and with conscious realization collaborate with the one who has breathed it forth, and thus the work is carried out.
  2. The devas on the involutionary arc, the lesser builders, who have not passed through the human stage, also respond to the sound, but unconsciously, or perforce, and through the power of the initiated vibrations build the required forms out of their own substance.

Third. They act as a stabilizing factor, and as long as the force of the sound persists, the forms cohere. When the Logos, for instance, finishes the sounding of the sacred AUM, and the vibration ceases, then disintegration of the forms will ensue. So with the Planetary Logos, and thus on down the scale.

The Words of Power, or the permutations of the AUM, exist in every possible tone, subtone, and quarter-tone, and upon these shades of sound the work of creation and its sustentation is built up. A multiplicity of sounds exists within each greater sound and affects different groups. It must be remembered also that, generally and broadly speaking, the sounds within the solar system fall into two groups:

  1. The initiatory sounds, or those which produce manifestation or phenomena of any kind on all planes.
  2. Eventuating sounds, or those which are produced from within the forms themselves during the evolutionary process, and which are the aggregate of the tones of every form in any particular kingdom of nature. Every form likewise has a tone which is produced by the minute sounds produced by the atoms composing that form. These sounds grow out of the other group and affect inferior groups or kingdoms, if the word “inferior” may be used in connection with any department of divine manifestation. For instance, the human kingdom (the fourth creative Hierarchy) was produced by a triple AUM sounded in a particular key by the three persons of the Trinity in unison, – God the Father, God the Son, and God the Holy Spirit, or Shiva, Vishnu, and Brahma. This sound is still going forth; the interplay and interblending of the many tiny notes of each human being produces a great united sound which can be heard in the high places and which, in its turn, is having a definite effect upon the animal kingdom. It is one of the factors which produces animal forms, both for human and animal occupation, for it must ever be remembered that man links the animal and the divine.

It is neither possible nor desirable to enumerate the Words of Power, but certain general indications may be given which will help the student to realize somewhat the magnitude of the subject and its intricacy.

1. The Great Word, as sounded by the Logos of the solar system, and communicated to him by his superior.

2. Three Words committed by the Solar Logos to each of the three Logoi as follows:

  1. The sacred sound A to Shiva, he who embodies the spirit or will aspect. It is the Word through which God the Father works.
  2. The sound U to Vishnu, God the Son. He is the form-builder and provides the body which the spirit must occupy, thereby making divine incarnation possible. A is the life sound, U is the form sound.
  3. The sound M to Brahma, who, in his work of Energy-provider, links in active intelligence, spirit and form, or the self and not-self.

It might here be pointed out that much information anent the three departments of the Hierarchy of our planet will come to the student who wisely ponders these functions.

3. Seven Great Words, again based on the sacred three sounds A U M. These produced creation, or the manifestation of the seven planes of our solar system. They are committed not to human entities, but to the seven great Devas or Raja-Lords who are the ensouling lives of a plane; hence in the various initiations their collaboration is necessary, before these key words can be committed to the initiate.

4. Forty-nine Words related to the forty-nine subplanes or Fires. These again are committed to the forty-nine Builders of the Sacred Fires.

The above two groups of words are in the jurisdiction of the third aspect, and are given out by Brahma.

5. There are again five Great Words with signs which come under the department of Vishnu, or God the Son, and are breathed out by him. By their means the five kingdoms of nature on the evolutionary arc came into being:

  1. The mineral kingdom.
  2. The vegetable kingdom.
  3. The animal kingdom.
  4. The human kingdom.
  5. The spiritual kingdom.

These five are permutations of, or are built up upon the sound U, as the ones earlier enumerated are built up upon the sound M.

In connection with the first three kingdoms it may be of interest to note that they are based upon two sounds, the U sounded on the basic key tone of the M. In the fourth kingdom the M tone is dying down and the two notes sounded forth are the U and the A. In the fifth kingdom the M has subsided into a distant undertone, the U is blended with it so as to be indistinguishable, and the A, or Shiva note, is pealing forth in power, and is practically the only note heard. By the sounding of this note, – that of Shiva the Destroyer, – the not-self is negated, and all that is not of spirit passes into dissolution. It is the coming in of the A sound which affects the severance or liberation of the initiate from the three worlds.

6. There are certain Words also committed to each of the Planetary Logoi, and they are the basis of planetary manifestation. As is well known, the sound of the Brahma aspect, or the third aspect of our particular Planetary Logos, is FA, and herein lies much of illumination as to his point in evolution, for it is immediately apparent that the A sound is reaching even the dense physical.

7. Within our own Hierarchy there are numbers of Words built up upon the Great Word of our Planetary Logos, and these are committed to the Departmental Heads, who in turn pass them on in permutated order to the graded initiates. It will be wise here for the student to differentiate carefully in his mind between words and sounds, for the word veils the thought or intended idea or purpose, and the sound makes it possible to manifest in matter of some kind, on one or other of the seven planes.

We cannot here trace the expansion of the basic words, from their enunciation by cosmic entities down to the infinitesimal differentiations produced in the speech of man, the vocal expression of the animals, and the song of birds. Each is a manifestation of consciousness in some degree, and each produces an effect. What the initiate is learning to do is to make sounds consciously, and thus produce a studied and desired result; to utter words, and be fully aware of the consequence on all planes; and to create forms and direct energy through sacred sounds, and thus further the ends of evolution.

It has been necessary to digress thus before taking up the committal of words to the initiate, in order to emphasize the radical importance of the matter, and thus account for the carefully guarding of this aspect of divine work.

Excerpted from “Initiation, Human and Solar – Chapter XV – The Giving of the Word”

A-U-M or Om

From Wikipedia, the free encyclopaedia

Om (IAST: Auṃ or Oṃ or ॐ) is a sacred sound and a spiritual symbol in Indian religions. In Hinduism, it signifies the essence of the ultimate reality, consciousness or Atman. More broadly, it is a syllable that is chanted either independently or before a spiritual recitation in Hinduism, Buddhism, and Jainism. The meaning and connotations of Om vary between the diverse schools within and across the various traditions. It is part of the iconography found in ancient and medieval era manuscripts, temples, monasteries and spiritual retreats in Hinduism, Buddhism, and Jainism.

In Hinduism, Om is one of the most important spiritual symbols. It refers to Atman (soul, self within) and Brahman (ultimate reality, entirety of the universe, truth, divine, supreme spirit, cosmic principles, knowledge). The syllable is often found at the beginning and the end of chapters in the Vedas, the Upanishads, and other Hindu texts. It is a sacred spiritual incantation made before and during the recitation of spiritual texts, during puja and private prayers, in ceremonies of rites of passages (sanskara) such as weddings, and sometimes during meditative and spiritual activities such as Yoga.

The syllable Om is also referred to as onkara (ओङ्कार, oṅkāra), omkara (ओंकार, oṃkāra) and pranava (प्रणव, praṇava).

Origin and meaning

The syllable Om (Devanagari: ॐ, Kannada: ಓಂ, Tamil: ௐ, Malayalam: ഓം, Telugu: ఓం, Bengali: ওঁ, Odia : ଓଁ or ଓ‍ଁ) is referred to as praṇava. Other used terms are akṣara (literally, letter of the alphabet, imperishable, immutable) or ekākṣara (one letter of the alphabet) and omkāra (meaning literally “Om syllable”, and connoting: a beginning and female divine energy). Udgitha, a word found in Sama Veda and bhasya (commentaries) based on it, is also used as a name of the syllable. The word has three phonemes: “a-u-m“, though it is often described as trisyllabic despite this being either archaic or the result of translation.

The syllable Om is first mentioned in the Upanishads, the mystical texts associated with the Vedanta philosophy. It has variously been associated with concepts of “cosmic sound” or “mystical syllable” or “affirmation to something divine”, or as symbolism for abstract spiritual concepts in the Upanishads. In the Aranyaka and the Brahmana layers of Vedic texts, the syllable is so widespread and linked to knowledge, that it stands for the “whole of Veda”. The etymological foundations of Om are repeatedly discussed in the oldest layers of the Vedantic texts (the early Upanishads). The Aitareya Brahmana of Rig Veda, for example suggests that the three phonetic components of Om (pronounced AUM) correspond to the three stages of cosmic creation, and when it is read or said, it celebrates the creative powers of the universe. The Brahmana layer of Vedic texts equate Om with Bhur-bhuvah-Svah, the latter symbolizing “the whole Veda”. They offer various shades of meaning to Om, such as it being “the universe beyond the sun”, or that which is “mysterious and inexhaustible”, or “the infinite language, the infinite knowledge”, or “essence of breath, life, everything that exists”, or that “with which one is liberated”. The Sama Veda, the poetical Veda, orthographically maps Om to the audible, the musical truths in its numerous variations (Oum, Aum, Ovā Ovā Ovā Um, etc.) and then attempts to extract musical meters from it.

The syllable Om evolves to mean many abstract ideas in the earliest Upanishads. Max Müller and other scholars state that these philosophical texts recommend Om as a “tool for meditation”, explain various meanings that the syllable may be in the mind of one meditating, ranging from “artificial and senseless” to “highest concepts such as the cause of the Universe, essence of life, Brahman, Atman, and Self-knowledge”.

Ray Seven – Synthesis

Insofar as I can tell my “personality” vehicle is seventh ray. I have a notion that it might be helpful to write a little on the seventh ray. I did the ritual of coordinating the personality at the end of this text for several months….these below are from the Tibetan and Alice Bailey.

The Seventh Purpose of Deity
Ray VII. Ceremonial Order or Magic

“Let the Temple of the Lord be built”, the seventh great Angel cried. Then to their places in the north, the south, the west and east, seven great sons of God moved with measured pace and took their seats. The work of building thus began.

The doors were closed. The light shone dim. The temple walls could not be seen. The seven were silent and their forms were veiled. The time had not arrived for the breaking forth of light. The Word could not be uttered. Only between the seven Forms the work went on. A silent call went forth from each to each. Yet still the temple door stayed shut.

As time went on, the sounds of life were heard. The door was opened, and the door was shut. Each time it opened, the power within the temple grew; each time the light waxed stronger, for one by one the sons of men entered the temple, passed from north to south, from west to east and in the center of the heart found light, found understanding and the power to work. They entered through the door; they passed before the Seven; they raised the temple’s veil and entered into life.

The temple grew in beauty. Its lines, its walls, its decorations, and its height and depth and breadth slowly emerged and entered into light.

Out from the east, the Word went forth: Open the door to all the sons of men who come from all the darkened valleys of the land and seek the temple of the Lord. Give them the light. Unveil the inner shrine, and through the work of all the craftsmen of the Lord extend the temple’s walls and thus irradiate the world. Sound forth the Word creative and raise the dead to life.

Thus shall the temple of the light be carried from heaven to earth. Thus shall its walls be reared upon the great plains of the world of men. Thus shall the light reveal and nurture all the dreams of men.

Then shall the Master in the cast awaken those who are asleep. Then shall the warden in the west test and try all the true seekers after light. Then shall the warden in the south instruct and aid the blind. Then shall the gate into the north remain wide open, for there the unseen Master stands with welcoming hand and understanding heart, to lead the pilgrims to the east where the true light shines forth.

“Why this opening of the temple?” demand the greater Seven. “Because the work is ready; the craftsmen are prepared. God has created in the light. His sons can now create. What can else be done?”

“Naught!” came the answer from the greater Seven. “Let the work proceed. Let the sons of God create.”

These words will be noted by many as of deep significance and as indicating a wide intention (during the coming cycle to open the door wide into the temple of the hidden mystery to man. One by one we shall undergo the esoteric and spiritual counterpart of the psychological factor which is called “a mental test.” That test will demonstrate a man’s usefulness in mental work and power, it will show his capacity to build thought-forms and to vitalize them. This I dealt with in A Treatise on White Magic, and the relation of that treatise to the magical work of the seventh ray and its cycle of activity will become increasingly apparent. A Treatise on White Magic is an attempt to lay down the rules for training and for work which will make it possible for the candidate to the mysteries to enter the temple and to take his place as a creative worker and thus aid in the magical work of the Lord of the Temple.

The names whereby this ray Lord is known are many, and their meaning is of prime significance today. The work of the future can be seen from a study of these names:

  • The Unveiled Magician
  • The Worker in the Magical Art
  • The Creator of the Form
  • The Bestower of Light from the Second Lord
  • The Manipulator of the Wand
  • The Watcher in the East
  • The Custodian of the Seventh Plan
  • The Invoker of Wrath
  • The Keeper of the Magical Word
  • The Temple Guardian
  • The Representative of God
  • The One Who lifts to Life
  • The Lord of Death
  • The One Who feeds the Sacred Fire
  • The Whirling Sphere
  • The Sword of the Initiator
  • The Divine Alchemical Worker
  • The Builder of the Square
  • The Orienting Force
  • The Fiery Unifier
  • The Key to the Mystery
  • The Expression of the Will
  • The Revealer of Beauty

This ray Lord has a peculiar power on earth and on the physical plane of divine manifestation. His usefulness to His six Brothers is therefore apparent. He makes Their work appear. He is the most active of all the rays in this world period, and is never out of manifestation for more than fifteen hundred years. It is almost as if He whirled in and out of active work under a very rapid cycle, and His closest relation, symbolically, is to His Brethren of the second and fifth rays in this world period.

He builds (using second ray cooperation) through the power of thought (thus cooperating with the Lord of the fifth ray and on the physical plane, which is His own essential and peculiar sphere). In another world period His relation with the other ray Lords may undergo change, but at this time His work will be more easily understood when He is recognized as aiding the building Lord of the second ray and utilizing the energies of the Lord of concrete thought.

The aphorisms embodying His qualities run as follows, and were esoterically whispered into His ears when He “left the most high place and descended into the seventh sphere to carry out the work assigned.”

  1. Take thy tools with thee, brother of the building light. Carve deep. Construct and shape the living stone.
    Quality – power to create.
  2. Choose well thy workers. Love them all. Pick six to do thy will. Remain the seventh in the east. Yet call the world to enter into that which thou shalt build. Blend all together in the will of God.
    Quality – power to cooperate.
  3. Sit in the center and the east as well. Move not from there. Send out thy force to do thy will and gather back thy forces. Use well the power of thought. Sit still.
    Quality – power to think.
  4. See all parts enter into the purpose. Build towards beauty, brother Lord. Make all colors bright and clear. See to the inner glory. Build the shrine well. Use care.
    Quality – revelation of the beauty of God.
  5. Watch well thy thought. Enter at will into the mind of God. Pluck thence the power, the plan, the part to play. Reveal the mind of God.
    Quality – mental power.
  6. Stay in the east. The five have given thee a friendly Word. I, the sixth, tell thee to use it on the dead. Revive the dead. Build forms anew. Guard well that Word. Make all men seek it for themselves.
    Quality – power to vivify.

Excerpted from “Esoteric Psychology I – Section One – II. Certain Questions and their Answers”

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The Seventh Ray of Ceremonial Order or Magic

  • Special Virtues:
    Strength, perseverance, courage, courtesy, extreme care in details, self-reliance.
  • Vices of Ray:
    Formalism, bigotry, pride, narrowness, superficial judgments, self-opinion over-indulged.
  • Virtues to be acquired:
    Realization of unity, wide-mindedness, tolerance, humility, gentleness and love.

This is the ceremonial ray, the ray which makes a man delight in “all things done decently and in order,” and according to rule and precedent. It is the ray of the high priest and the court chamberlain, of the soldier who is a born genius in organization, of the ideal commissary general who will dress and feed the troops in the best possible way. It is the ray of the perfect nurse for the sick, careful in the smallest detail, though sometimes too much inclined to disregard the patients’ idiosyncrasies and to try and grind them in the iron mill of routine.

It is the ray of form, of the perfect sculptor, who sees and produces ideal beauty, of the designer of beautiful forms and patterns of any sort; but such a man would not be successful as a painter unless his influencing ray were the fourth. The combination of four with seven would make the very highest type of artist, form and color being both in excelsis. The literary work of the seventh ray man would be remarkable for its ultra-polished style, and such a writer would think far more of the manner than of the matter in his work, but would always be fluent both in writing and speech. The seventh ray man will often be sectarian. He will delight in fixed ceremonials and observances, in great processions and shows, in reviews of troops and warships, in genealogical trees, and in rules of precedence.

The bad type of seventh ray man is superstitious, and such a man will take deep interest in omens, in dreams, in all occult practices, and in spiritualistic phenomena. The good type of the ray is absolutely determined to do the right thing and say the right word at the right moment; hence great social success.

In healing, the seventh ray man would rely on extreme exactness in carrying out orthodox treatment of disease. On him the practices of yoga would have no physical bad results.

He will approach the Path through observance of rules of practice and of ritual, and can easily evoke and control the elemental forces.

From many of the above remarks it may have been inferred that the characteristics of any given ray find closer correspondence with one of the other rays than with the rest. This is a fact. The only one which stands alone and has no close relationship with any of the others is the fourth. This brings to mind the unique position which the number four occupies in the evolutionary process. We have the fourth root race, the fourth planetary chain, the fourth planet in the chain, the fourth planetary manvantara, etc.

Between the third and the fifth rays there is a close relationship. In the search after knowledge, for example, the most laborious and minute study of detail is the path that will be followed, whether in philosophy, the higher mathematics or in the pursuit of practical science.

The correspondence between the second and the sixth rays shews itself in the intuitive grasp of synthesized knowledge, and in the common bond of faithfulness and loyalty.

Masterfullness, steadfastness, and perseverance are the corresponding characteristics of the first and the seventh rays.

Excerpted from “Esoteric Psychology I – Section Two – I. The Seven Creative Builders, the Seven Rays”

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Ray VII

This ray provides at this time an active and necessary grouping of disciples who are eager to aid the Plan. Their work lies naturally on the physical plane. They can organize the evoked ideal which will embody as much of the idea of God as the period and humanity can evidence and produce in form upon the earth. Their work is potent and necessary and calls for much skill in action. This is the ray that is coming into power. None of these ray participants in the hierarchical crusade today can really work without each other, and no group can carry on alone. The difference between the methods of the old age and that of the new can be seen expressed in the idea of leadership by one and leadership by a group. It is the difference between the imposition of an individual’s response to an idea upon his fellow men and the reaction of a group to an idea, producing group idealism and focalizing it into definite form, carrying forward the emergence of the idea without the dominance of any one individual. This is the major task today of the seventh ray disciple, and to this end he must bend every energy. He must speak those Words of Power which are a group word, and embody the group aspiration in an organized movement, which, it will be noted is quite distinct from an organization. A striking instance of the use of such a Word of Power being enunciated by a group has lately been given in the Great Invocation which has been used with marked effect. It should continue to be used, for it is the inaugurating mantram of the incoming seventh ray. This is the first time such a mantram has been brought to the attention of humanity.

Excerpted from “Esoteric Psychology II – Chapter I – The Egoic Ray – The Seven Laws of Soul or Group Life”


The Direction of Ray VII

    “Under an arch between two rooms, the seventh Magician stood. One room was full of light and life and power, of stillness which was purpose and a beauty which was space. The other room was full of movement, a sound of great activity, a chaos without form, of work which had no true objective. The eyes of the Magician were fixed on chaos. He liked it not. His back was towards the room of vital stillness. He knew it not. The arch was tottering overhead…

    He murmured in despair: ‘For ages I have stood and sought to solve the problem of this room; to rearrange the chaos so that beauty might shine forth, and the goal of my desire. I sought to weave these colors into a dream of’ beauty, and to harmonize the many sounds. Achievement lacks. Naught but my failure can be seen. And yet I know there is a difference between that which I can see before my eyes and that which I begin to sense behind my back. What shall I do?’

    Above the head of the Magician, and just behind his back, and yet within the room of ordered beauty, a magnet vast began to oscillate… It caused the revolution of the man, within the arch, which tottered to a future fall. The magnet turned him round until he faced the scene and room. unseen before…

    Then through the center of his heart the magnet poured its force attractive. The magnet poured its force repulsive. It reduced the chaos until its forms no longer could be seen. Some aspects of a beauty, unrevealed before, emerged. And from the room a light shone forth and, by its powers and life, forced the Magician to move forward into light, and leave the arch of peril.”

Excerpted from “Esoteric Psychology II – Chapter I – The Egoic Ray – The Seven Laws of Soul or Group Life”

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Ray Seven

    ” ‘I seek to bring the two together. The plan is in my hands. How shall I work? Where lay the emphasis? In the far distance stands the One Who Is. Here at my hand is form, activity, substance, and desire. Can I relate these and fashion thus a form for God? Where shall I send my thought, my power the word that I can speak?

    ‘I, at the center, stand, the worker in the field of magic. I know some rules, some magical controls, some Words of Power, some forces which I can direct. What shall I do? Danger there is. The task that I have undertaken is not easy of accomplishment, yet I love power. I love to see the forms emerge, created by my mind, and do their work, fulfil the plan and disappear. I can create. The rituals of the Temple of the Lord are known to me. How shall I work?

    ‘Love not the work. Let love of God’s eternal Plan control your life, your mind, your hand, your eye. Work towards the unity of plan and purpose which must find its lasting place on earth. Work with the Plan; focus upon your share in that great work.’

    The word goes forth from soul to form: ‘Stand in the center of the pentagram, drawn upon that high place in the East within the light which ever shines. From that illumined center work. Leave not the pentagram. Stand steady in the midst. Then draw a line from that which is without to that which is within and see the Plan take form.’ “

It is not possible to be more explicit than this. This great and powerful ray is now coming into manifestation and it brings new energies to man of so potent a nature that the disciples of today must move and work with care. They are literally handling fire. It is the children who are now coming into incarnation who will eventually work more safely and more correctly with these new potencies. There is much, however, to be done in the meantime, and the disciples upon this seventh ray can ponder on this formula and seek their own interpretation of it, endeavoring first of all to stand in the East, within the protection of the pentagram. As he realizes the task to be carried out and the nature of the work to be done by the seventh ray worker, and appreciates the fact that it is the magical work of producing those forms on earth which will embody the spirit of God (and in our particular time, this necessitates the building of new forms), each seventh ray disciple will see himself as a relating agent, as the one who stands in the midst of the building processes, attending to his portion of the task. This, if really grasped and deeply considered will have the effect of producing alignment. The moment that this alignment is achieved, then let the disciple remember that it will mean a tremendous inflow of power, of energy from both the aligned points, from both directions, converging upon him, as he stands in the midway place. Ponder deeply upon this truth, for it is this fact which always evokes a seventh ray crisis. It will be obvious what this crisis is. If the man concerned is materially minded, selfishly ambitious and unloving, the inpouring energy will stimulate the personality nature and he will immediately be warring furiously with all that we mean by the instinctual, psychic, intellectual nature. When all these three are stimulated, the disciple is often for a time swung off the center into a maelstrom of magical work of the lower kind – sex magic and many forms of black magic. He is glamored by the beauty of his motive, and deceived by the acquired potency of his personality.

If, however, he is warned of the danger and aware of the possibility, he will stand steady at the center within the mystical pentagram, and there suffer until the light in the East rises upon his darkness, discovering him still at the midway point. Then comes the revelation of the Plan, for this has ever to be the motivating power of the seventh ray disciple. He works on earth, upon the outer plane of manifestation, with the construction of those forms through which the divine will can express itself. In the field of religion, he works in collaboration with the second and sixth ray disciples. In the field of government he labors, building those forms which will enable the first ray activity to be expressed. In the field of business, he cooperates with third ray energies and the executives of the Plan. In the field of science, he aids and assists the fifth ray workers. He is the expression of the builder, and the creator, bringing into outer manifestation God’s Plan. He begins, however, with himself, and seeks to bring into expression the plan of his soul in his own setting and worldly situation. Until he can do this, he is unable to stand in the East within the pentagram.

It is occultly said that “the pentagram is open and a place of danger when the disciple knows not order within his own life, and when the ritual of the soul is not imposed and its rhythm not obeyed. The pentagram is closed when order is restored and the ritual of the Master is imposed.” The writing goes on to say that “if the disciple enters through the open pentagram, he dies. If he passes over into the closed pentagram, he lives. If he transmutes the pentagram into a ring of fire, he serves the Plan.”

Excerpted from “Esoteric Psychology II – Chapter II – The Ray of Personality – The Coordination of the Personality”

Authenticity

It is a simple truth that you cannot have equanimity unless you are authentic. In other words, until such time as your words and deeds match there is a veil, a mask of deception. Being harsh you are in effect living a lie, you say one thing and do another. This mismatch may not be conscious or intentionally manipulative but at one level, beyond the kidding of self, one knows it. And this can produce an unease and fear of being found out. To be dramatic we might call this impostor syndrome.  To get to where the outer presentation coincides with the inner reality can take some time. This is because people like to try to impress, to attract attention, to please, not to hurt, to hurt etc… There are white lies and avoidances at every corner. Few have the confidence to stand metaphorically naked, as they are, in social situations. So, we have façade after façade after façade. Humans are not unlike a Babushka doll, there are layers of illusion hiding the core. We might call this core the true nature or the authentic self. We could draw from Sanskrit. I prefer to simply call it authenticity. Authenticity enables equanimity and freedom.

Finding this individuated authenticity is a long process, there are many blinds and layers. Just when you think you are approaching your essence another skin is encountered, to be shed as and when. To look deep, may in the fullness of time, lead to metaphysics and philosophy, towards the very nature of existence and being. Not everyone can nor is fated to go so deep. One can get more equanimity, less suffering, by peeling off layers becoming more authentic on the journey towards authenticity. It is a part of realisation, namely becoming real. Political correctness and wanting to appear ”nicer” or more “acceptable” can hinder and inhibit. In this journey one must, at a certain depth, encounter the dark side which we all possess, and which possesses some. To pierce this dark side and thereby transcend it, is to let in more light. If one denies its existence, then one is not being real and as a consequence authenticity will be lacking. Many are afraid to look. To stare direct is dangerous, to glance and observe safer. This dark side is best approached with caution and with patience. If you own it, you can dissolve it and go beyond. If you deny it, then you are lying, and this perturbs equanimity and balance. To imagine and profess an angelic nature, where butter does not melt in the mouth, is to lie to self and others. 

From what I have said already it suggests that most do not know themselves all that well and in fact, because it takes work, the journey of discovery remains largely unstarted. The majority put up with dis-ease and suffering because they are familiar. There is some fear always, associated with the unfamiliar. Whilst the level or dissatisfaction remains “tolerable” and can be borne with sufficient pass times, there is insufficient motive of motivation to look into it. People can be very dissatisfied yet able to pursue a career and appear to have social interactions, they can be a social success.  All too often this entails a “partner in crime” mentality where things go unmentioned, not discussed and to an extent, taboo. People do not challenge each other, they collude. Collusion is an emotive word, and of course there are degrees of collusion. At a low level when someone is playing the victim game it is very easy to collude with them and sympathise; “oh you poor thing, how terrible for you”. Of course, even in this simple example there may be dishonesty.

With layers of façade and a social requirement to play the façade game it is rather difficult to get to or at authentic behaviour. We have therefore the idea of relative authenticity and temporary authenticity. The latter is when you are being as authentic as you can be for the time being. Doing the best you can so to speak. This is a relative authenticity when compared to your true authentic essence. It is a stepping stone on the journey. And if you are as authentic as you can be all the time, your degree of authenticity with naturally increase. If you like your authenticity is very much a work in progress and not the finished product. To expect perfection is to fail, to strive for perfecting is to head in the right direction. The closer you are to your true nature, the more at ease you feel in your-self and with your-self. And when you are relaxed and not tense about being found out, you are more at ease and can respond to life rather than react. In time this increases your belief in own ability which is something of a virtuous circle, provided that your head does not swell as a result.

In order to get to this authenticity, you have to get rid of the emotional detritus which hangs heavy. It does not shift all by itself, it needs conscious effort. You can’t put the bin out and expect someone to take it away. You have to press it out, little by little, you have to learn to express. The amount of stuff suppressed and bottled up in the average person is high. It is no wonder then that many are fit to bust all the time, all it takes is a simple pin and the socially acceptable balloon explodes. Take a look around you, how many people are full of pressure and therefore taut in their being? Are you a taut being?

I have introduced various concepts and given a partial description, but I have not said much about how to go about doing. In this I am being general and not adhering to any school of thought. What should be clear is that until dissatisfaction has reached a sufficient level there is no motivation for change. The longer one leaves dissatisfaction to fester the more likely a “cataclysmic” explosion is. In this respect early and prophylactic action is wise. Otherwise the debris of explosion can set you back. There is a tension between dissatisfaction and fear of the unknown, fear of action. It is for each individual to decide how and if, they start the journey towards authenticity, the walk to freedom. It is best to start and if you do, it is best to go all the way, should you be fated so to do.

This is an excerpt from my book “Towards Freedom”

Initiation, Human and Solar

INITIATION DEFINED

The question anent initiation is one that is coming more and more before the public. Before many centuries pass the old mysteries will be restored, and an inner body will exist in the Church – the Church of the period, of which the nucleus is already forming – wherein the first initiation will become esoteric, in this sense only, that the taking of the first initiation will, before so very long, be the most sacred ceremony of the Church, performed esoterically as one of the mysteries given at stated periods, attended by those concerned. It will also hold a similar place in the ritual of the Masons. At this ceremony those ready for the first initiation will be publicly admitted to the Lodge by one of its members, authorized to do so by the great Hierophant Himself.

Four Words Defined

When we speak of Initiation, of wisdom, of knowledge, or of the probationary Path, what do we mean? We use the words so glibly, without due consideration of the meaning involved. Take, for instance, the word first mentioned. Many are the definitions, and many are the explanations to be found as to its scope, the preparatory steps, the work to be done between initiations, and its result and effects. One thing before all else is apparent to the most superficial student, and that is, that the magnitude of the subject is such that in order to deal with it adequately one should be able to write from the viewpoint of an initiate; when this is not the case, anything that is said may be reasonable, logical, interesting, or suggestive, but not conclusive.

The word Initiation comes from two Latin words, in, into; and ire, to go; therefore, the making of a beginning, or the entrance into something. It posits, in its widest sense, in the case we are studying, an entrance into the spiritual life, or into a fresh stage in that life. It is the first step, and the succeeding steps, upon the Path of Holiness. Literally, therefore, a man who has taken the first initiation is one who has taken the first step into the spiritual kingdom, having passed out of the definitely human kingdom into the superhuman. Just as he passed out of the animal kingdom into the human at individualization, so he has entered upon the life of the spirit, and for the first time has the right to be called a “spiritual man” in the technical significance of the word. He is entering upon the fifth or final stage in our present fivefold evolution. Having groped his way through the Hall of Ignorance during many ages, and having gone to school in the Hall of Learning, he is now entering into the university, or the Hall of Wisdom. When he has passed through that school he will graduate with his degree as a Master of Compassion.

It might be of benefit to us also if we studied first the difference or the connection between Knowledge, Understanding, and Wisdom. Though in ordinary parlance they are frequently interchanged, as used technically they are dissimilar.

Knowledge is the product of the Hall of Learning. It might be termed the sum total of human discovery and experience, that which can be recognized by the five senses, and be correlated, diagnosed, and defined by the use of the human intellect. It is that about which we feel mental certitude, or that which we can ascertain by the use of experiment. It is the compendium of the arts and sciences. It concerns all that deals with the building and developing of the form side of things. Therefore it concerns the material side of evolution, matter in the solar systems, in the planet, in the three worlds of human evolution, and in the bodies of men.

Wisdom is the product of the Hall of Wisdom. It has to do with the development of the life within the form, with the progress of the spirit through those ever-changing vehicles, and with the expansions of consciousness that succeed each other from life to life. It deals with the life side of evolution. Since it deals with the essence of things and not with the things themselves, it is the intuitive apprehension of truth apart from the reasoning faculty, and the innate perception that can distinguish between the false and the true, between the real and the unreal. It is more than that, for it is also the growing capacity of the Thinker to enter increasingly into the mind of the Logos, to realize the true inwardness of the great pageant of the universe, to vision the objective, and to harmonize more and more with the higher measure. For our present purpose (which is to study somewhat the Path of Holiness and its various stages) it may be described as the realization of the “Kingdom of God within,” and the apprehension of the “Kingdom of God without” in the solar system. Perhaps it might be expressed as the gradual blending of the paths of the mystic and the occultist, – the rearing of the temple of wisdom upon the foundation of knowledge.

Wisdom is the science of the spirit, just as knowledge is the science of matter. Knowledge is separate and objective, whilst wisdom is synthetic and subjective. Knowledge divides; wisdom unites. Knowledge differentiates whilst wisdom blends. What, then, is meant by the understanding?

The understanding may be defined as the faculty of the Thinker in Time to appropriate knowledge as the foundation for wisdom, that which enables him to adapt the things of form to the life of the spirit, and to take the flashes of inspiration that come to him from the Hall of Wisdom and link them to the facts of the Hall of Learning. Perhaps the whole idea might be expressed in this way:
Wisdom concerns the one Self, knowledge deals with the not-self, whilst the understanding is the point of view of the Ego, or Thinker, or his relation between them.

In the Hall of Ignorance the form controls, and the material side of things has the predominance. Man is there polarized in the personality or lower self. In the Hall of Learning the higher self, or Ego, strives to dominate that form until gradually a point of equilibrium is reached where the man is controlled entirely by neither. Later the Ego controls more and more, until in the Hall of Wisdom it dominates in the three lower worlds, and in increasing degree the inherent divinity assumes the mastery.

Aspects of Initiation

Initiation, or the process of undergoing an expansion of consciousness, is part of the normal process of evolutionary development, viewed on a large scale, and not from the standpoint of the individual. When viewed from the individual standpoint it has come to be narrowed down to the moment wherein the evolving unit definitely apprehends that (by dint of his own effort, aided by the advice and suggestions of the watching Teachers of the race) he has reached a point wherein a certain range of knowledge of a subjective nature, from the physical plane point of view, is his. It is in the nature of that experience wherein a pupil in a school realizes suddenly that he has mastered a lesson, and that the rationale of a subject, and the method of procedure, are his to use intelligently. These moments of intelligent apprehension follow the evolving Monad throughout his long pilgrimage. What has been misinterpreted somewhat at this stage of comprehension is the fact that at various periods the emphasis is laid on different grades of expansion, and always the Hierarchy endeavors to bring the race to the point where its units will have some idea of the next step to be taken.

Each initiation marks the passing of the pupil in the Hall of Wisdom into a higher class, marks the clearer shining forth of the inner fire and the transition from one point of polarization to another, entails the realization of an increasing unity with all that lives and the essential oneness of the self with all selves. It results in a horizon that continuously enlarges until it includes the sphere of creation; it is a growing capacity to see and hear on all the planes. It is an increased consciousness of God’s plans for the world, and an increased ability to enter into those plans and to further them. It is the effort in the abstract mind to pass an examination. It is the honor class in the Master’s school, and is within the attainment of those souls whose karma permits and whose efforts suffice to fulfil the aim.

Initiation leads to the mount whence vision can be had, a vision of the eternal Now, wherein past, present, and future exist as one; a vision of the pageant of the races with the golden thread of pedigree carried through the many types; a vision of the golden sphere that holds in unison all the many evolutions of our system, deva, human, animal, vegetable, mineral, and elemental, and through which the pulsating life can be clearly seen beating in regular rhythm;

  • a vision of the Logoic thought-form on the archetypal plane,
  • a vision that grows from initiation to initiation until it embraces all the solar system.

Initiation leads to the stream that, once entered, sweeps a man onward until it carries him to the feet of the Lord of the World, to the feet of his Father in Heaven, to the feet of the threefold Logos.

Sotāpanna

Initiation leads to the cave within whose circumscribing walls the pairs of opposites are known, and the secret of good and evil is revealed. It leads to the Cross and to that utter sacrifice which must transpire before perfect liberation is attained, and the initiate stands free of all earth’s fetters, held by naught in the three worlds. It leads through the Hall of Wisdom, and puts into a man’s hands the key to all information, systemic and cosmic, in graduated sequence. It reveals the hidden mystery that lies at the heart of the solar system. It leads from one state of consciousness to another. As each state is entered the horizon enlarges, the vista extends, and the comprehension includes more and more, until the expansion reaches a point where the self embraces all selves, including all that is “moving and unmoving,” as phrased by an ancient Scripture.

Initiation involves ceremony. It is this aspect that has been emphasized in the minds of men, perhaps a little to the exclusion of the true significance. Primarily it involves the capacity to see, hear, and comprehend, and to synthesize and correlate knowledge. It does not necessarily involve the development of the psychic faculties, but it does entail the inner comprehension that sees the value underlying the form, and recognizes the purpose of pervading circumstances. It is the capacity that senses the lesson to be learnt from any given occurrence and event, and that by means of these comprehensions and recognitions effects an hourly, weekly, yearly growth and expansion. This process of gradual expansion – the result of the definite effort and strenuous right thinking and living of the aspirant himself and not of some occult teacher performing an occult rite – leads to what one might term a crisis.

At this crisis, which necessitates the aid of a Master, a definite act of initiation is performed, which (acting on a particular center) produces a result on some one body. It keys the atoms to a certain pitch, and enables a new rate of rhythm to be attained.

This ceremony of initiation marks a point of attainment. It does not bring about attainment, as is so often the misconception. It simply marks the recognition by the watching Teachers of the race of a definite point in evolution reached by the pupil, and gives two things:

  1. An expansion of consciousness that admits the personality into the wisdom attained by the Ego, and in the higher initiations into the consciousness of the Monad.
  2. A brief period of enlightenment wherein the initiate sees that portion of the Path that lies ahead to be trodden, and wherein he shares consciously in the great plan of evolution.

After initiation, the work to be done consists largely in making that expansion of consciousness part of the equipment for the practical use of the personality, and in mastering that portion of the path that has yet to be traversed.

The Place and Effect of Initiation

The ceremony of initiation takes place on the three higher subplanes of the mental plane, and on the three higher planes, according to the initiation. The five-pointed star, at the initiations on the mental plane, flashes out above the head of the initiate. This concerns the first initiations which are undergone in the causal vehicle. It has been said that the first two initiations take place upon the astral plane, but this is incorrect, and the statement has given rise to a misunderstanding. They are felt profoundly in connection with the astral and physical bodies and the lower mental, and affect their control. The chief effect being felt in those bodies the initiate may interpret them as having taken place on the planes concerned, as the vividness of the effect and the stimulation of the first two initiations work out largely in the astral body. But it must ever be remembered that the major initiations are taken in the causal body or – dissociated from that body – on the buddhic plane or atmic plane. At the final two initiations which set a man free from the three worlds, and enable him to function in the body of vitality of the Logos and wield that force, the initiate becomes the five-pointed star and it descends upon him, merges in him, and he is seen at its very center. This descent is brought about by the action of the Initiator, wielding the Rod of Power, and puts a man in touch with the center in the Body of the Planetary Logos of which he is a part, and this consciously. The two initiations called the sixth and seventh take place on the buddhic and atmic planes; the five-pointed star “blazes forth from within Itself,” as the esoteric phrase has it, and becomes the seven-pointed star; it descends upon the man and he enters within the flame.

Again, the four initiations, prior to that of the adept, mark respectively the attainment of certain proportions of atomic matter in the bodies – for instance, at the first initiation one-fourth atomic matter, at the second one-half atomic matter, at the third three-quarters atomic matter, and so on to the completion. Since buddhi is the unifying principle (or the welder of all), at the fifth initiation the adept lets the lower vehicles go, and stands in his buddhic sheath. He creates thence his body of manifestation.

Each initiation gives more control on the rays, if one may so express it, although this does not adequately convey the idea. Words so often mislead. At the fifth initiation, when the adept stands Master in the three worlds, He controls more or less (according to His line of development) the five rays that are specially manifesting at the time He takes the initiation. At the sixth initiation, if He takes the higher degree, He gains power on another ray, and at the seventh initiation He wields power on all the rays. The sixth initiation marks the point of attainment of the Christ, and brings the synthetic ray of the system under His control. We need to remember that initiation gives the initiate power on the rays, and not power over the rays, for this marks a very definite difference. Every initiate has, of course, for his primary or spiritual ray one of the three major rays, and the ray of his Monad is the one on which he at length gains power. The love ray, or the synthetic ray of the system, is the final one achieved.

Those who pass away from the earth after the fifth initiation, or those who do not become Masters in physical incarnation, take their subsequent initiations elsewhere in the system. All are in the Logoic Consciousness. One great fact to be borne in mind is, that the initiations of the planet or of the solar system are but the preparatory initiations of admission into the greater Lodge on Sirius. We have the symbolism held for us fairly well in Masonry, and in combining the Masonic method with what we are told of the steps on the Path of Holiness we get an approximate picture. Let us enlarge somewhat:

The first four initiations of the solar system correspond to the four “initiations of the Threshold,” prior to the first cosmic initiation. The fifth initiation corresponds to the first cosmic initiation, that of “entered apprentice” in Masonry; and makes a Master an “entered apprentice” of the Lodge on Sirius. The sixth initiation is analogous to the second degree in Masonry, whilst the seventh initiation makes the Adept a Master Mason of the Brotherhood on Sirius.

A Master, therefore, is one who has taken the seventh planetary initiation, the fifth solar initiation, and the first Sirian or cosmic initiation.

——–

Excerpted from:

“Initiation, Human and Solar – Chapter II – Initiation Defined” By Alice Bailey and Djwhal Kuhl

The Doctrine of the Avatāras as per Blavatsky

From Wikipedia

Avatar (Sanskrit: अवतार, avatāra; pronounced [ɐʋɐtaːrɐ]), is a concept within Hinduism that in Sanskrit literally means “descent”. It signifies the material appearance or incarnation of a powerful deity, goddess or spirit on Earth. The relative verb to “alight, to make one’s appearance” is sometimes used to refer to any guru or revered human being.

The word avatar does not appear in the Vedic literature; however, it appears in developed forms in post-Vedic literature, and as a noun particularly in the Puranic literature after the 6th century CE. Despite that, the concept of an avatar is compatible with the content of the Vedic literature like the Upanishads as it is symbolic imagery of the Saguna Brahman concept in the philosophy of Hinduism. The Rigveda describes Indra as endowed with a mysterious power of assuming any form at will. The Bhagavad Gita expounds the doctrine of Avatara but with terms other than avatar.

Theologically, the term is most often associated with the Hindu god Vishnu, though the idea has been applied to other deities. Varying lists of avatars of Vishnu appear in Hindu scriptures, including the ten Dashavatara of the Garuda Purana and the twenty-two avatars in the Bhagavata Purana, though the latter adds that the incarnations of Vishnu are innumerable. The avatars of Vishnu are important in Vaishnavism theology. In the goddess-based Shaktism tradition of Hinduism, avatars of the Devi in different appearances such as Tripura Sundari, Durga and Kali are commonly found. While avatars of other deities such as Ganesha and Shiva are also mentioned in medieval Hindu texts, this is minor and occasional. The incarnation doctrine is one of the important differences between Vaishnavism and Shaivism traditions of Hinduism.

Incarnation concepts that are in some aspects similar to avatar are also found in Buddhism, Christianity, and other religions.

The scriptures of Sikhism include the names of numerous Hindu gods and goddesses, but it rejected the doctrine of savior incarnation and endorsed the view of Hindu Bhakti movement saints such as Namdev, that formless eternal god is within the human heart, and man is his own savior.

Etymology and meaning

The Sanskrit noun (avatāra /ˈævətɑːr, ˌævəˈtɑːr/; Hindustani: [əʋˈtaːr]) is derived from the Sanskrit prefix ava- (down) and the root tṛ (to cross over). These roots trace back, states Monier-Williams, to –taritum, -tarati, -rītum. It’s cognate to “away” in English, which is root from PIE *au- means “off, away”.

Avatar means “descent, alight, to make one’s appearance”, and refers to the embodiment of the essence of a superhuman being or a deity in another form. The word also implies “to overcome, to remove, to bring down, to cross something”. In Hindu traditions, the “crossing or coming down” is symbolism, states Daniel Bassuk, of the divine descent from “eternity into the temporal realm, from unconditioned to the conditioned, from infinitude to finitude”. An avatar, states Justin Edwards Abbott, is a saguna (with form, attributes) embodiment of the nirguna Brahman or Atman (soul). Avatar, according to Bhaktisiddhanta Sarasvati actually means ‘Divine Descent’ in his commentaries of The Shrimad Bhagavatam and The Bramha Samhita (mentioned in Brahmavaivarta Purana).

Neither the Vedas nor the Principal Upanishads ever mention the word avatar as a noun. The verb roots and form, such as avatarana, appear in ancient post-Vedic Hindu texts, but as “action of descending”, but not as an incarnated person (avatara). The related verb avatarana is, states Paul Hacker, used with double meaning, one as action of the divine descending, another as “laying down the burden of man” suffering from the forces of evil.

The term is most commonly found in the context of the Hindu god Vishnu. The earliest mention of Vishnu manifested in a human form to establish Dharma on Earth, uses other terms such as the word sambhavāmi in verse 4.6 and the word tanu in verse 9.11 of the Bhagavad Gita, as well as other words such as akriti and rupa elsewhere. It is in medieval era texts, those composed after the sixth century CE, that the noun version of avatar appears, where it means embodiment of a deity. The idea proliferates thereafter, in the Puranic stories for many deities, and with ideas such as ansha-avatar or partial embodiments.

The term avatar, in colloquial use, is also an epithet or a word of reverence for any extraordinary human being who is revered for his or her ideas. In some contexts, the term avatara just means a “landing place, site of sacred pilgrimage”, or just “achieve one’s goals after effort”, or retranslation of a text in another language. The term avatar is not unique to Hinduism even though the term originated with Hinduism. It is found in the Trikaya doctrine of Mahayana Buddhism, in descriptions for the Dalai Lama in Tibetan Buddhism, and many ancient cultures.

Avatar versus incarnation

The manifest embodiment is sometimes referred to as an incarnation. The translation of avatar as “incarnation” has been questioned by Christian theologians, who state that an incarnation is in flesh and imperfect, while avatar is mythical and perfect. The theological concept of Christ as an incarnation, as found in Christology, presents the Christian concept of incarnation. The term avatar in Hinduism refers to act of various gods taking form to perform a particular task which in most of the times is bringing dharma back. The concept of avatar is widely accepted all over the India.  Sheth disagrees and states that this claim is an incorrect understanding of the Hindu concept of avatar. Avatars are embodiments of spiritual perfection, driven by noble goals, in Hindu traditions such as Vaishnavism. The concept of the avatar in Hinduism is not incompatible with natural conception through a sexual act, which is again different from the Christian concept of the Virgin Birth.

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This is the first insight of the rule of the three pronged nagal concerning the second contact with the void.

Note the reference to free beings adopting a form.

Here Blavatsky talks about adepts giving up their freedomn {nirvana} to help humanity as a Nirmanakaya..The adept is born consciously…

Study the paragraph which is on either side of this text. Might it lie aback the Tulku process? Copernicus a reincarnated cleric…

Adopter la bodhicitta

Bodhicaryāvatāra — Chapitre 3

Par Śāntideva

Excerpted from Lotsawa House translated by Adam Pearcey and Christian Magis.

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Je célèbre avec joie tous les actes vertueux

Qui allègent les peines des royaumes inférieurs,

Et je me réjouis aussi quand ceux qui souffrent

Trouvent le bonheur.

Je me réjouis de l’accumulation de vertus

Qui est la cause de l’Éveil,

Et de la libération définitive

Des êtres des peines du samsâra.

L’Éveil des bouddhas m’emplit de joie

Ainsi que les bhûmi atteints par les bodhisattvas.

L’allégresse me saisit à l’évocation de cet océan de vertus

Qu’est la noble intention de la bodhicitta,

Dont le but est d’obtenir le bonheur pour tous les êtres

Et dont l’activité est, pour tous, bénéfique.

Je joins maintenant les mains et vous prie,

Bouddhas de toutes les directions,

De faire briller la lampe du Dharma sur nous

Qui souffrons dans l’obscurité de la confusion.

Les mains jointes sur le cœur,

J’enjoins tous les bouddhas aspirant au nirvâna

De ne pas nous abandonner aveugles et seuls,

Mais de demeurer parmi nous pour d’innombrables kalpas.

Grâce à toutes les vertus

Que j’ai ainsi accumulées,

Puissé-je être pour tous les êtres

Celui qui calme la douleur.

Puissé-je être médecin et remède,

Puissé-je être celui qui soigne

Jusqu’à la guérison complète

Tous ceux qui souffrent en ce monde.

Faisant tomber en pluis mets et boissons,

Puissé-je éliminer la faim et la soif,

Et dans les temps de pénurie et de famine,

Puissé-je devenir moi-même nourriture et boisson.

Pour tous ceux qui sont pauvres et démunis,

Puissé-je être un trésor aux ressources inépuisables,

La source de tout ce dont ils ont besoin,

À portée de main et toujours accessible.

Mon propre corps et toutes mes possessions,

Mes mérites passés, présents et futurs,

Je les dédie en totalité, n’en retenant aucun,

Pour le bienfait des êtres.

C’est en lâchant prise de tout que j’atteindrai le nirvana,

Cet état qui transcende la souffrance ;

Puisque tout doit, un jour, être abandonné,

Il vaut mieux que, dès maintenant, je le distribue.

J’ai maintenant renoncé à mon corps,

Et l’ai donné pour le bien de tout ce qui vit.

Qu’ils le tuent, le battent et le maltraitent,

Qu’ils en fassent ce que bon leur semble.

Et s’ils le traitent comme leur jouet,

S’ils le tournent en objet de ridicule et de moquerie,

Puisque je leur en ai fait don,

Pourquoi en prendrai-je ombrage ?

Qu’ils fassent de moi ce qu’ils veulent :

Tout, hormis ce qui leur causerait tort.

Et puisse cela servir d’enseignement

À quiconque en serait le témoin.

Si, juste en me voyant, d’autres sont inspirés

De pensées de colère ou de dévotion,

Puissent ces pensées éternellement

Servir à combler leurs désirs.

Puissent ceux qui m’insultent ouvertement,

Ceux qui me nuisent autrement,

Même ceux qui me rabaissent en secret,

Trouver le bonheur de l’Éveil.

Puissé-je être le protecteur des abandonnés,

Le guide de ceux qui cheminent,

Et pour ceux qui aspirent à l’autre rive,

Être une barque, un pont, un gué.

Puissé-je être une île à qui souhaite toucher terre,

Une lampe à qui cherche la lumière,

Un lit pour qui désire le repos,

Un serviteur pour qui vit dans le besoin.

Puissé-je être un joyau qui exauce les souhaits, un vase merveilleux,

Un puissant mantra ou un remède infaillible ;

Puissé-je devenir cet arbre miraculeux qui comble les vœux,

Une vache d’abondance, nourrice du monde.

De même que l’espace,

La terre et les éléments,

Puissé-je toujours soutenir la vie

Des êtres en nombre illimité.

Et tant qu’elles ne seront pas libérées de la souffrance,

Puissé-je aussi être source de vie

Pour les créatures innombrables

Qui peuplent l’espace infini.

Tout comme les sugata des temps passés

Ont réalisé la bodhicitta

Et se sont établis progressivement

Dans l’entraînement d’un bodhisattva,

De même, pour le bien des êtres,

J’éveillerai la bodhicitta

Et m’entraînerai moi aussi

Graduellement dans ces disciplines.

Ainsi, tous ceux dont l’esprit est avisé,

Et qui ont adopté la bodhicitta avec joie,

Pourront, afin de la développer davantage,

En faire l’éloge de la manière qui suit :

Aujourd’hui, ma naissance est devenue fructueuse ;

J’ai bien obtenu une existence humaine.

Aujourd’hui, je nais dans la famille du Bouddha,

Je suis maintenant un fils (une fille) de Bouddha.

Désormais, j’accomplirai

Les actions dignes de ma famille,

Je ne ferai pas tache

Dans cette noble famille sans défauts.

Comme un aveugle

Qui trouve un joyau dans un tas d’ordures,

Ainsi s’est levée en moi,

Par quelque coïncidence heureuse, la bodhicitta.

C’est l’élixir suprême

Qui abolit la souveraineté de la mort,

Le trésor inépuisable

Qui élimine la misère du monde,

Le remède incomparable

Qui guérit les maladies du monde,

L’arbre qui abrite tous les êtres

Las d’errer sur les chemins de l’existence conditionnée,

Le pont universel

Qui mène à la libération des existences douloureuses,

La lune de l’esprit qui se lève

Et apaise la brûlure des passions du monde,

Le grand soleil qui finalement dissipe

Les brumes de l’ignorance du monde,

Le beurre le plus fin, baratté à partir

Du lait du Dharma sacré.

Aux êtres qui errent sur les chemins de l’existence

Et cherchent à en goûter les joies,

Elle offre le bonheur le plus élevé,

Satisfaisant ces éternels vagabonds.

Aujourd’hui en présence de tous les protecteurs,

Je convie tous les êtres à l’état de sugata

Et, en attendant, au bonheur.

Que les dieux, les asuras et tous les autres se réjouissent !

———

My own body and all that I possess,
My past, present and future virtues—
I dedicate them all, withholding nothing,
To bring about the benefit of beings.

By letting go of all I shall attain nirvāṇa,
The transcendence of misery I seek,
Since everything must finally be abandoned,
It would be best if I gave it all away.

This body of mine I have now given up,
Entirely for the pleasure of all who live.
Let them kill it, beat it and abuse it,
Forever doing with it as they please.

And if they treat it like a toy,
Or an object of ridicule and jest,
When I have given it away,
Why should I then become upset?

Let them do to me as they please,
Whatever does not harm them;
And when anyone should think of me,
May that only serve them well.

If the sight of me inspires in others
Thoughts of anger or devotion,
May such states of mind be causes
For eternally fulfilling their desires.

May those who insult me to my face,
Or cause me harm in any other way,
Even those who disparage me in secret,
Have the good fortune to awaken.

May I be a guard for those without one,
A guide for all who journey on the road,
May I become a boat, a raft or bridge,
For all who wish to cross the water.

May I be an isle for those desiring landfall,
And a lamp for those who wish for light,
May I be a bed for those who need to rest,
And a servant for all who live in need.

May I become a wishing jewel, a magic vase,
A powerful mantra and a medicine of wonder.
May I be a tree of miracles granting every wish,
And a cow of plenty sustaining all the world.

New Age – New Paradigm?

Paradigm: a philosophical and theoretical framework of a scientific school or discipline within which theories, laws, and generalizations and the experiments performed in support of them are formulated.”

Who knows if Einstein actually said those things in the previous post? Stuff found on the internet is not necessarily factual.

The gist of what that quote says is true. Often, we can make problems be-cause of our manner of thinking. Our thinking causes the problem. We cannot therefore use the same thinking to undo the problem. There is no solution from within the paradigm, a paradigm shift will not help. Only a complete change of paradigm can enable a solution.

I’ll make a statement.

People rarely include the notion of karmic consequence in the “decisions” they make.

If they want something they “justify” their desire from within the paradigmatic view of what they believe they deserve or are entitled to. People can find a whole host of dodgy reasons when they wish to. Karmic consequence is not a conscious part of the common mundane paradigm.

A recent example of karmic consequence is the so-called “partygate”. The consequences rippled out from a rather silly and ill-considered set of actions. The mind-set which imagined that no rules were broken was paraded for consumption and was found wanting by many who were not in the Westminster bubble / paradigm. The erstwhile prime minister was not able to wing his way out of this one.

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 A cornerstone of modern interaction is conditional relationship by transaction. “If you do this for me, I will do that for you.” “If you don’t do this for me, there will be bad consequences for you.”

This can result in the abuse of power; it can be explicit or implicit. Hence, we have things like the casting couch. If you give me a BJ, you will get a part in the film / a better chance of promotion.

There is a fine line between mutual cooperation and corruption.

“If you invite me to give a high profile invited lecture, I will return the favour in due course.” Is mild.

People who play the back scratching game, understand the rules and operate in the paradigm of “favours”.  There is nearly always an expectation of something in return. “What is in it for me?”

This paradigm is based in imagined gain for self over whole. It is the paradigm of self-advancement and not self-less-ness. Self comes first. ME, ME, ME.

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In my paradigm there is the notion of karmic consequence. Once karma starts to ripple out it cannot be stopped and one cannot negotiate with karma, nor can one buy karma off. Karma does not have a back to scratch.

In the paradigm of people who like to negotiate everyone has a price, a desire, which can be leveraged. This paradigm is held by many as an operational framework for life upon the physical plane. How many people have signed NDAs for an enhanced severance cash pay-out?

I have suggested in this blog that the paradigm of acquisitional materialistic hedonism based on economic “growth” is unsustainable upon a planet of finite resource. There is an inevitability of conflict as availability of resource dwindles. Question my logic? If people cannot look to the whole as opposed to the self, this too creates an unsustainable planetary tension between the haves and the have nots. People think it is clever to take. In the long term that cannot be sustained. It is not really all that clever.

We have to change from a local me / we to a truly global, us. We are in it together…

The new paradigm must be The One Life, The One Humanity a complete re-orientation away from selfish greed and self-advancement. These are primitive and archaic behaviours.