Mundane Earthly Pralaya

In the northern hemisphere we are in the time of year which corresponds to mundane pralaya. The life forms are not being born, much has died back, the leaves are all scattered and the trees are naked against the winter winds. Here the growth around the pond has been cut back and the “central section” pruned to the ground. It all looks a little stark. But unless something nuclear happens, the garden will feel the life force and the urge to grow. Before we know it colour and vitality will again start to find foot hold. The primroses and the crocuses will pierce the soil and enliven the green. The camera will be busy…

There is still more preparation to be done.

The garden will be reborn.

This year different things thrived in the heat and the dry. Next year, who can tell?

It will be different…

Already the dawn starts to stretch and yawn, rubbing the sleep from its eyes, just that little bit earlier.

The earth rests between its springtime manifestations, perhaps reflecting on the year gone by snuggled deep beneath the duvet…

The Nature of Pralaya

We can view pralaya as the work of “abstraction,” and as the method which brings the form under the Destroyer aspect of Spirit, working ever under the Law of Attraction, of which the Law of Synthesis is but a branch. The basic law of the system is that which governs the relation of all atoms to the aggregate of atoms, and of the Self to the Not-self. It is (from the occult standpoint) the most powerful force-demonstration in the system, and should the law inconceivably cease to work, instantaneously the system and all forms therein, planetary, human and other would cease to be. By an act of will the planetary schemes persist, by an act of will the system is; by an act of the egoic will man appears. When the Will of the Logos, of the Heavenly Man, and of the human divine Ego is turned to other ends, the substance of Their vehicles is affected, and disintegration sets in. The five types of pralaya which concern the human unit are as follows:

(1) The Period of Pralaya between two Incarnations

This is of a triple nature and affects the substance of the three vehicles, physical, astral and mental, reducing the form to its primitive substance, and dissipating its atomic structure. The energy of the second aspect (that of the form-builder) is withdrawn by the will of the Ego, and the atoms composing the form become dissociated from each other, and are resolved into the reservoir of essence to be recollected again when the hour strikes. This condition is brought about gradually by stages of which we are aware.

The first stage is the withdrawal of the life force in the etheric vehicle from the threefold (dense, liquid and gaseous) dense physical body and the consequent “falling into corruption,” and becoming “scattered to the elements.” Objective man fades out, and is no more seen by the physical eye, though still in his etheric body. When etheric vision is developed, the thought of death will assume very different proportions. When a man can be seen functioning in his etheric physical body by the majority of the race, the dropping of the dense body will be considered just a “release.”

The next stage is the withdrawal of the life force from the etheric body or coil, and its devitalization. The etheric coil is but an extension of one aspect of the sutratma or thread, and this thread is spun by the Ego from within the causal body much as a spider spins a thread. It can be shortened or extended at will, and when the period of pralaya has been decided upon, this thread of light, or of solar fire (note the word “solar”) is withdrawn, and gathered back to the atomic subplane where it will still vitalize the permanent atom and hold it connected within the causal body. The life impulses are then – as far as the physical plane is concerned – centralized within the atomic sphere.

The third stage is the withdrawal of the life force from so that it disintegrates in a similar manner and the life is centralized within the astral permanent atom. It has gained an increase of vitality through physical plane existence, and added color through astral experience.

The final stage for the human atom is its withdrawal from the mental vehicle. The life forces after this fourfold abstraction are centralized entirely within the egoic sphere; contact with the three lower planes is still inherently possible by means of the permanent atoms, the force centers of the three personality aspects.

In each incarnation the life forces have gained through the utilization of the vehicles,

  • An increased activity, which is stored in the physical permanent atom.
  • An added coloring, which is stored in the astral permanent atom.
  • A developed quality of strength, or purpose in action, which is stored in the mental unit.

These are wrought into faculty in devachan.

Devachan 45, 46 is a state of consciousness, reflecting, in the life of the Personality, that higher state which we call nirvanic consciousness, and which is brought about by egoic action. It is but a dim reflection in the separated units (and therefore tinged with selfishness and separative pleasure) of the group condition called nirvanic. In this high state of consciousness each separate identity, though self-realizing, shares in the group realization, and therein lies bliss for the unit. Separation is no longer felt, only unity and essential oneness is known. Therefore, as might be naturally deduced, there is no devachan for the savage or little evolved man, as they merit it not, and have not the mentality to realize it; hence, therefore, the rapidity of their incarnations, and the brevity of the pralayic period. There is little in their case for the Ego, on its own plane, to assimilate in the residue of incarnations, and hence the life principle withdraws rapidly from out of the mental form, with the resulting impulse of the Ego to reincarnate almost immediately.

When the life of the personality has been full and rich, yet has not reached the stage wherein the personal self can consciously cooperate with the ego, periods of personality “nirvana” are undergone, their length depending upon the interest of the life, and the ability of the man to meditate upon experience. Later, when the Ego dominates the personality life, the interest of the man is raised to higher levels, and the nirvana of the soul becomes his goal. He has no interest in devachan. Therefore, those upon the Path (either the probationary Path, or the Path of Initiation) do not, as a rule, go to devachan, but immediate incarnation becomes the rule in the turning of the wheel of life; this time it is brought about by the conscious cooperation of the personal Self with the divine Self or Ego.


45 Devachan. ” ‘Who goes to Devachan?’ The personal Ego, of course, but beatified, purified, holy. Every Ego – the combination of the sixth and seventh principles – which, after the period of unconscious gestation is reborn into the Devachan, is of necessity as innocent and pure as a newborn babe. The fact of his being reborn at all shows the preponderance of good over evil in his old personality. And while the Karma (of evil) steps aside for the time being to follow him in his future earth-reincarnation, he brings along with him but the Karma of his good deeds, words, and thoughts into this Devachan. ‘Bad’ is a relative term for us – as you were told more than once before, – and the Law of Retribution is the only law that never errs. Hence all those who have not slipped down Into the mire of unredeemable sin and bestiality – go to the Devachan. They will have to pay for their sins, voluntary and involuntary, later on. Meanwhile they are rewarded; receive the effects of the causes produced by them.”

“Of course it is a state, one, so to say, of intense selfishness during which an Ego reaps the reward of his unselfishness on earth. He is completely engrossed in the bliss of all his personal earthly affections, preferences, thoughts, and gathers in the fruit of his meritorious actions. No pain, no grief nor even the shadow of a sorrow comes to darken the bright horizon of his unalloyed happiness; for, it its a state of perpetual ‘Maya’. …Since the conscious perception of one’s personality on earth is but an evanescent dream that sense will be equally that of a dream in the Devachan – only a hundredfold intensified.”

‘Bardo’ is the period between death and rebirth – and may last from a few years to a kalpa. It is divided into three subperiods

    (1) when the Ego delivered of its mortal coil enters into Kama-Loka (the abode of Elementaries);

    (2) when it enters into ‘Gestation State’;

    (3) when it is reborn in the Rupa-Loka of Devachan.

Subperiod (1) may last from a few minutes to a number of years – the phrase ‘a few years’ becoming puzzling and utterly worthless without a more complete explanation; Subperiod 2nd is ‘very long’; as you say, longer sometimes than you may even imagine, yet proportionate to the Ego’s spiritual stamina; Subperiod 3rd lasts in proportion to the good Karma, after which the monad is again reincarnated.”

“…Every effect must be proportionate to the cause. And, as man’s terms of incarnate existence bear but a small proportion to his periods of inter-natal existence in the manvantaric cycle, so the good thoughts, words, and deeds of any one of these ‘lives’ on a globe are causative of effects, the working out of which requires far more time than the evolution of the causes occupied.”

– From Mahatma Letters to A. P. Sinnett, pp. 100-105-106.

46 Devachan. A state intermediate between two earth lives into which the Ego enters after its separation from its lower aspects or sheaths


(2) The Period between Egoic Cycles

Herein is hid the mystery of the 777 incarnations and concerns the relation of the unit to his group on the egoic plane, prior to the unfoldment of the fifth petal. It concerns man in the period between the savage stage and that of the disciple, when he is an average man but still in the two Halls. The mystery of all root races lies here, and the egoic cycles coincide with the building of racial forms, and civilizations. A man will reincarnate again and again in the various subraces of a root race until a certain cycle has been covered; then he may undergo a pralayic condition until in a later (and sometimes much later) root race he will respond to its vibratory call, and the egoic impulse to incarnate will again be felt. In illustration of this, we should bear in mind that the more advanced humanity of today did not incarnate until the fourth root race. These cycles are one of the mysteries of initiation, though one of the earlier mysteries, and are revealed at the second initiation as they enable the initiate to comprehend his position, to see somewhat the nature of the karmic impulse, and to read his own record in the astral light.

These might be considered the two lesser pralayic periods and concern primarily life in the three worlds.

(3) Next comes the period wherein the man has attained freedom.

A man has at this stage succeeded, under law, in “abstracting” himself, the freed soul, from out of the matter of the three worlds. He has used and worked with deva substance and has gained all the vibratory contact possible, and has secured all the intended “realizations” and “revelations”; he can no longer be held imprisoned by the devas. He is free until, consciously and willingly, and in another round, he can return as a member of a Hierarchy to continue His work of service for the little evolved humanity of that distant time. As this concerns the seven paths of opportunity for a Master we will not deal with it here. This is the great human pralaya.

(4) Planetary Pralaya

Man, after these cyclic happenings, is now a conscious part of his group, and a vibrant point in a center in the body of a Heavenly Man, consciously alive and consciously aware of his place in the great whole. This involves a realization as to the center of which he is a point of energy, a knowledge of the type of force he is to transmit, and to manipulate from cosmic levels, and a conscious relation with the six other centers in the planetary Life with which he is associated.

This period of conscious activity in etheric substance (of which the planetary body is formed) persists according to the karma of the planetary Lord, for the unit is now consciously associated with planetary karma, and is a participant in the working out of the will and purpose of the Lord of His Ray. On the higher planes of the system, this stage persists for the length of the life of a scheme; to which a period of pralaya succeeds that has its beginning towards the end of the seventh round in any scheme or of the fifth if the Law of Persistence of a scheme is working out through cycles of five. I am here generalizing and speaking in broad terms; the karma of the units differ and a man – according to the path he chooses after the fifth initiation – stays and works within his own scheme, but changes may occur through the following factors:

  • Planetary karma.
  • The will of the Lord of his Ray.
  • Orders emanating from the solar Logos which are conveyed to him after liberation via the planetary Logos and through the medium of the chohan of his Ray.

He is then “abstracted” under a mysterious planetary law which only works on cosmic etheric levels, and is transferred to his destination. If we interpret all the above in terms of energy and of radioactivity and thus avoid the dangers of materialistic interpretation, the meaning will become clearer.


Excerpted from:

“A Treatise on Cosmic Fire – Section Two – Division D – Thought Elementals and Fire Elementals”

By Alice Bailey and Djwhal Kuhl

Resentment and a Moment of Clarity

“Why was he born so beautiful
Why was he born at all
He’s no bloody use to anyone
He’s no bloody use at all”

I think it reasonable to say that there is a great deal of resentment in the world today and much of that can be found amongst those who have little, in reality, to resent. Resentment can come from thwarted ambition and when life does not fulfil the conditions which we impose upon it. It can walk hand in hand with a “It is not fair mummy” mentality. It can stem from unmet expectations when a sense of entitlement is not sufficiently fulfilled. It can arise in envy and jealousy. People can resent having to put some effort in, some work and this can cause resentment.

For example, I published six academic articles during my Ph.D. That was from only around nine months actual experimental time. I used to party a lot {vast amount} and it appeared to others that it was all too easy for me. I know that some resented me for this. “He smokes weed and gets pissed it is not fair that he is publishing and I am not.”

Resentment is an astral-emotional thing, it emits negative thoughts and energies at the object of resentment and that is in many cases a fellow human being. Some people are born with a metaphorical chip on their shoulder and resent the entire world, others are spoiled rotten and when they do not get their way they fall into resentful sulking.

For most of my young life, I was pretty good at most things, though never top of the class. I put in enough effort and willingly so but never really excelled. In school I captained the rugby second fifteen and played either hooker or open side flanker. My friend captained the first fifteen as hooker. He played for South-east England at that position and even had an England trial. He was head boy. I used to help him with his homework {he was not a scholar} and many lunch times we would squat 100kg together inter alia. {Maybe this is why I now have osteo-arthritis.} When there was a crunch match, I would be drafted in to the first team as flanker. I was fast and could give the wings a good run for their money, but not beat them.

I never really resented much in life. Do your best and see what happens without obsessing was pretty much my way of looking at things. I have never really been jealous beyond a hint. That is perhaps because most things came relatively easy to me, all I had to do was concentrate and put the effort in. At university I put in a good shift in my final year so as to remain a student. If Sue Tollerfield had not gotten one more mark out of a thousand than me, the trajectory of my life would have been entirely different. On such little things a fate hangs.

If one accepts life as it is rather than how we imagine it should be or ought to be, there is no resentment. The universe does not give one hoot about the conditions we impose upon it in our “minds” and “emotions”. Our made up imaginary conditions are the cause of our own resentment; the universe is not to blame and it is not my fault if you resent me.

One fine day I was contemplating the above rugby song. I had a moment of clarity.  The one thing that I resented the most was being born. “Oh shit, not into that meat again. Do I have to?” It was a very real sensation I resented my own in-carn-ation. In that moment much fell off my shoulders and I was as crystal clear as can be, reincarnation happens.

I’ll posit something, on one level we each have a resentment about having to take on a meaty vehicle again and again and face all the challenges inherent with being corporeal. We may not be sufficiently aware to feel this.

It not my fault that you incarnated in this lifetime, you are the one responsible for that!!  

It is not my fault if you reincarnate again with accumulated and accrued karma in a few hundred years or so.

If you have failed to acquire some karmic merit as opposed acquiring to material things, I have not advised you that this is a good thing to do.

If you want to blame someone for your next meaty sojourn, look in a mirror.

Blame and resentment are cut from the same cloth and are in many ways cousins…they are both toxic emotions which “poison” those who hold them close and imagine themselves justified in the expression of these unpleasant forms.

Resentment can be full of bile, blame full of ire. Neither makes the world a better more harmonious place.

“Do your best and see what happens without obsessing…”

Academic studies on claimed past-life memories: A scoping review


Volume 18, Issue 3, May–June 2022, Pages 371-378


This study reviews observational studies regarding alleged past-life memories published as scientific articles, and points out their bibliometric and methodological characteristics. Scientific databases were screened (Scopus, Web of Science, PubMed/Medline, PsycINFO, Scielo, and OpenGrey). The 78 included studies were classified by their methodological and bibliometric characteristics. The peak of publications occurred from 1990 to 2010 (45%), and Asia was the most investigated territory (58 studies); most of investigations were related to children (84%) and case report was the predominant study design (60%). Interview was the predominant methodological approach (73%), followed by documental analysis (50%). Claimed past-life memories (100%), unusual behaviors (74%) and birthmarks/defects (37%) were the most investigated variables. Investigations of past-life memories should be encouraged around all cultures, and future studies should consider previous methodological features and try to overcome their limitations.


The phenomenon of people who claim past-lives memories has been pointed to as a cross-cultural phenomenon; therefore, future academic investigations regarding it should be developed around the entire world, following a methodological standard and trying to overcome possible limitations such as linguistic barriers during interviews and the limited investigations regarding adults who claim or have claimed PLM. In addition, the falsifiability of claimed PLM must always be considered and future studies should always consider the sociopsychological hypothesis for PLM. In other words, researchers have to consider possible associations between these alleged memories and cultural variables, such as religious/spiritual aspects, general beliefs, children´s imagination/fantasy, and, probably, different levels of sociopolitical allowance for sharing or even for publishing information on observed cases.

Source of funding

This work was supported by Bial Foundation grant No. 89/18 “National survey of Cases of Reincarnation Type in Brazil”.

Comte de Saint Germain and Mayavi-rupa

From Wikipédia

Le comte de Saint-Germain, né probablement entre 1690 et 1710 (en 1691 selon la légende) et mort le 27 février 1784 à Eckernförde, est un aventurier du XVIIIe siècle, musicien, peintre et polyglotte, réputé alchimiste.

Personnage mystérieux entouré de légendes, la tradition alchimique lui attribue la paternité de l’œuvre ésotérique La Très Sainte Trinosophie. Réputé immortel, il a inspiré de nombreuses œuvres littéraires et artistiques jusqu’à nos jours.

Potentiel descendant caché de quelque personnalité royale

Sa naissance n’a pu être conjecturée que sur la base de quelques témoignages épars, dont celui de son ami le prince Frédéric II de Hesse-Cassel, qui laissent supposer qu’il était l’enfant illégitime, né en 1696, du prince François II Rákóczi de Transylvanie et de la princesse Violante-Béatrice de Bavière, de la maison de Wittelsbach, épouse (veuve en 1713) de Ferdinand de Médicis, prince de Florence et qu’il fut élevé à Florence par le grand-duc de Toscane Jean-Gaston de Médicis, beau-frère de la seconde. Quoi qu’il en soit, certains virent en lui le descendant caché de quelque personnalité royale, et dans cette filiation supposée la raison de son intimité avec le roi Louis XV. Ainsi a-t-on pu également reconnaître en lui l’enfant naturel de la reine d’Espagne Marie-Anne de Neubourg, et d’un noble, le comte de Melgar. Ces liens de parenté, dont aucun n’est avéré, expliqueraient le train de vie aisé qu’il a toujours mené, son éducation et sa culture. En effet, outre ses connaissances certaines en chimie, Saint-Germain est reconnu par ses contemporains comme un homme de très grand savoir, musicien habile et peintre de qualité.

Un laboratoire d’alchimie au château de Chambord

Résidant à Londres, où il brille dans les salons comme musicien, Saint-Germain est arrêté comme espion jacobite, en 1743. Il quitte la capitale britannique en 1746, et on perd sa trace pendant 12 ans. Pour certains, il se retire en Allemagne où il se consacre à ses recherches chimiques et alchimiques. Pour d’autres, il voyage jusqu’en Inde et au Tibet : aucune preuve de ces périples n’est avancée, mais on constate plus tard, en effet, que le comte a une profonde connaissance de l’Orient. Arrivé à Paris au début de 1758, sur les instances du maréchal de Belle-Isle, adepte enthousiaste de son élixir de longue vie, il écrit aussitôt à Marigny, directeur des Bâtiments du Roi, en déclarant : « J’ai fait dans mes terres la plus riche et la plus rare découverte qu’on ait encore faite. J’y ai fait travailler avec une assiduité, une constance, une patience qui n’ont peut-être pas d’exemple, pendant près de vingt ans. » Il conclut avec cette requête assortie d’une promesse : « L’objet de tant de soins obtenu, je viens volontairement en offrir le profit au Roi, mes seuls frais déduits, sans lui demander autre chose que la disposition libre d’une des maisons royales, propre à établir les gens que j’ai amenés d’Allemagne pour mon service », sur quoi Marigny lui attribue le château de Chambord, alors inhabité. Saint-Germain installe ses assistants, ses ouvriers et son laboratoire dans les communs. Pourtant, il est plus souvent à Paris qu’à Chambord. Il se fait présenter à la marquise de Pompadour, qui l’introduit auprès du roi Louis XV. Celui-ci apprécie immédiatement le brillant personnage qui, très vite, devient l’un de ses familiers.


I have read accounts whereby this gentleman appears to have loads of jewels and to manifest without the use of doors. He is the 7th ray master, par excellence. He is still “around” some three hundred years later and a major part of the hierarchical effort.

If he as a Master has the ability to project a Mayavi-rupa vehicle there would be no need for him to use doors. With such control, he could manifest gemstones at will. The 7th ray is the ray of the Alchemist.

People interpret immortality as the physical body living forever. Immortality means not being mortal, not reincarnating and therefore never “dying” again. If there is no causal vehicle mortality has ended.

Who would want to keep a worn out vehicle for centuries? Strange logic…


The Mayavirupa is literally the illusory form; it is the body of temporary manifestation which the Adept creates on occasion through the power of the will and in which He functions in order to make certain contacts on the physical plane and to engage in certain work for the [human] race.  CF 761

Mayavi Rupa.  Sanskrit, “Illusive Form.”  It is the body of manifestation created by the adept by an act of will for use in the three worlds.  It has no material connection with the physical body.  It is spiritual and ethereal and passes everywhere without let or hindrance.  It is built by the power of the lower mind, of the highest type of astral matter.  IHS 221

…The stage wherein–after the fourth initiation–there is direct unbroken relation between the Monad, via the Triad, and the form which the Master is using to do His work among men.  This form may be either His temporary personality, arrived at along the normal lines of incarnation, or the specially created form to which Theosophists give the technical but cumbersome word “mayavirupa.”  It is the “true mask, hiding the radiant light and the dynamic energy of a revealed Son of God.”  RI 50-51

He [the initiate] can work through a physical body (with its subtler sheaths) or not, as he sees fit. He realizes that he, as an individual, no longer needs a physical body or an astral consciousness, and that the mind is only a service instrument. The body in which he now functions is a body of light which has its own type of substance. The Master, however, can build a body through which He can approach His incoming disciples and those who have not taken the higher initiations; He will normally build this body in semblance of the human form, doing so instantaneously and by an act of the will, when required. The majority of the Masters who are definitely working with humanity either preserve the old body in which They took the fifth initiation or else They build the “mayavirupa” or body of maya, of physical substance. This body will appear in the original form in which They took initiation. This I personally did in reference to the first case; i.e., preserving the body in which I took initiation.  This the Master K.H. did in creating a body which was made in the form in which He took the fifth initiation.  RI 705

The Master Jesus on the Cross could not respond to any saving process (even had He desired to do so) because the soul body–as is always the case at the fourth initiation–was destroyed; there was nothing to respond to the evocative power of an outside person, interested or loving.  As an adept and as one in whom monadic consciousness was firmly established, the powers then available to Jesus could not be used in the saving of His physical body.  At the same time, it must be remembered that He would have no desire to save it, because He now possessed the power (demonstrated later in the Gospel story) to create a body at will in order to meet His needs.  EH 654

Some of the Masters will create what is called in the language of the East the “mayavirupa”–a vehicle of expression which is built of atomic physical and astral substance and of concrete mental substance. This They can create at will, use at will and cause to vanish at will; Their problem is not, therefore, so acute in the matter of appearing and of reappearing as is that of the initiate who cannot thus create to suit his purpose and his service.  EX 697

Applicants for initiation and initiates up to the third initiation use both the sutratma and the antahkarana, employing them as a unit.  The power of the Triad begins to pour through, thus energizing all human activities upon the physical plane, and vitalizing in ever increasing degree the man’s thought forms.  The key to the formation of the Mayavirupa is found in the right comprehension of the process.  CF 959-960 [See also: ENA 31]

The three aspects of the will, as focused in the Spiritual Triad, are now in full expression; the initiate is animated by Purpose, but faces still greater evolutionary developments; of these I do not need to speak, as they concern divine aspects as yet unknown and unregistered by man.  The reason for this complete ignorance is that the vehicles of any man below the third initiation contain too much “impure matter” to record the impact of these divine qualities.  Only the “created body” (the mayavirupa) of an initiate of the fourth initiation can begin to register these divine impacts; it is therefore a waste of our time to consider even the possibility of their existence.  RI 317

The soul then prepares itself for the coming fourth initiation.  This is basically a monadic experience and results–as you know–in the disappearance or destruction of the soul vehicle or causal body, and the establishment, therefore, of a direct relation between the monad on its own plane and the newly created personality, via the antahkarana.  EH 518

The causal body is itself eventually done away with when the pupil takes the fourth initiation and can freely create his own body of manifestation.  LOM 275

In the mode whereby the liberated disciple can now create a body for physical plane contact and for service in the three worlds–this time not under the Law of Necessity but under the Law of Service, as understood by the initiate.  EH 505

The fourth initiation marks the complete realization of this relation by the initiate.  It enables him to say:  “I and my Father are one.”  It is for this reason that the crucifixion, or the Great Renunciation, takes place.  Forget not that it is the soul that is crucified.  It is Christ Who “dies.”  It is not the man; it is not Jesus.  The causal body disappears.  The man is monadically conscious.  The soul-body no longer serves any useful purpose; it is no more needed.  Nothing is left but the sutratma, qualified by consciousness–a consciousness which still preserves identity whilst merged in the whole.  Another qualification is creativity; thus consciousness can be focussed at will on the physical plane in an outer body or form.  This body is will-created by the Master.  RI 455

When the antahkarana is built, and the mental unit is superseded by the manasic permanent atom, and the causal body disappears, then the adept knows that the lower mind, the mental body, is also an illusion and is, for him, non-existent.  There are then–as far as his individual consciousness is concerned–only three focal points or anchorages (both of these expressions are inadequate to express the full meaning):

1. Humanity, in which he can focus himself at will through the medium of what is called technically the “mayavirupa”–a bodily form which he creates for the fulfillment of monadic purpose.  RI 481

At the fourth initiation, the initiate is brought into the Presence of that aspect of Himself which is called “His Father in Heaven.”  He is brought face to face with his own Monad, that pure spiritual essence on the highest plane but one, which is to his Ego or higher self what that Ego is to the personality or lower self….For the remainder of his appearances in the three worlds he is governed only by will and purpose, self-initiated, and creates his body of manifestation, and thus controls (within karmic limits) his own times and seasons.  The karma here referred to is planetary karma, and not personal.  IHS 117

This marks the fourth Initiation; after that Initiation, the Adept makes for Himself a body of manifestation, a free creation–there is nothing in Him to call into objectivity a body for use in the three worlds and evolved under the Law of Causes.  LOM 11

The intuition (or buddhi) being the unifying principle and thus welding all, at the fourth initiation the lower vehicles go, and the adept stands in his intuitional body, and creates from thence his body of manifestation.  LOM 339

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.  IHS 16-17

It must be remembered that a Master has no personality at all.  His divine nature is all that He has.  The form through which He works (if he is working through and living in a physical vehicle) is a created image, the product of a focussed will and the creative imagination; it is not the product of desire, as in the case of a human being.  This is an important distinction and one which warrants careful thinking.  The lesser lives (which are governed by the Moon) have been dispersed.  They no longer respond to the ancient call of the reincarnating soul, which again and again has gathered to itself the lives which it has touched and colored by its quality in the past.  The soul and the causal body no longer exist by the time the fourth initiation is undergone.  What is left is the Monad and the thread, the antahkarana which it has spun out of its own life and consciousness down the ages and which it can focus at will upon the physical plane, where it can create a body of pure substance and radiant light for all that the Master may require.  This will be a perfect body, utterly adapted to the need, the plan and the purpose of the Master.  None of the lesser lives (as we understand the term) form part of it, for they can only be summoned by desire.  In the Master there is no desire left, and this is the thought held before the disciple as he begins to master the significance of the fourth Rule.  RI 101

If the deva, or solar Angel, is no longer attracted by matter, then there is no identification, and objective life is no longer the law of his existence.  He identifies himself then with quality, or energy, and becomes an expression of the divine attributes.  Objectivity may then ensue as a voluntary offering to the good of the group or planetary existence, but identification with the separated form is no longer the case.  The human vehicle then created is as much a thought form in this case as any other particularized idea, and the greatest act of conscious magic is to be seen.  All other magical creations are subsidiary to this.  Through manipulation of negative and positive energy, thus bringing them to the point of equilibrium before informing them, the perfected body of the Adept is formed.  CF 1013-1014

In the case of all avatars it is the will aspect which is brought into play, and which produces appearance–either the will of the perfected adept, such as the Buddha Himself, or (as in the case of the true Avatar, Who is, and Who has not achieved) the will of the planetary Logos or of the solar Logos, taking form for a specific purpose.  It involves a higher display of the creative faculty than that displayed by the Adept in the creation of His body of manifestation, the Mayavirupa.  CF 760-761


The nature of human life in Hinduism – ऋषि – Rishi

From BBC bitesize GCSE AQA

“The teachings of Hinduism include an understanding of the aims of human life and the personal virtues of a practising Hindu. Understanding the nature of human life also involves an awareness of the cycle of birth and death.

Reincarnation is a key belief within Hinduism. In Hinduism, all life goes through birth, life, death, and rebirth and this is known as the cycle of samsara. According to this belief, all living things have an atman, which is a piece of Brahman, or a spirit or soul. It is the atman that moves on into a new body after death.

An atman can go into the body of any living thing, such as a plant, animal or human. Once a living being dies, its atman will be reborn or reincarnated into a different body depending on its karma from its previous life. For example, if a person has good karma in a previous life, then their atman will be reborn or reincarnated into something better than they were previously. A person gains good karma for doing good things in life, such as helping others through following their dharma.

A Hindu’s ultimate goal in life is to reach moksha. Moksha means liberation or freedom from samsara and it can only happen after a Hindu has been reborn many times. If a Hindu gains good karma from many lifetimes, they will have gained ultimate knowledge and have freed themselves from the constraints of the material world. Once this happens, a Hindu’s atman no longer needs to be reborn into another being and is ready to be free from samsara. As a result, the atman will achieve moksha and will be re-joined with Brahman.”

From Wikipedia

Rishi (Sanskrit: ऋषि, romanized: ṛṣi) is a term for an accomplished and enlightened person. They find mentions in various Vedic texts. Rishis are believed to have composed hymns of the Vedas. The Post-Vedic tradition of Hinduism regards the rishis as “great yogis” or “sages” who after intense meditation (tapas) realized the supreme truth and eternal knowledge, which they composed into hymns. The term appears in Pali literature as Ishi and in Buddhism, they can be either Buddhas, Paccekabuddhas, Arahats or a monk of high rank.

It is possible that on Diwali the UK might get its first Hindu prime minister…that is a interesting karmic twist…for the Raj.

We are at ~13% Incarnation

One of the facile arguments against reincarnation is that the number of humans incarnate now is higher than the number of people alive, say at zero A.D. People do not consider the integral between the limits of alpha and omega, with respect to time, delta T. They imagine some sequential bar chart, perhaps.

In the previous post the Tibetan suggests that there are 60 billion human monads. Never have these all been carnate at the same time. On this basis we are at the maximum percentage incarnation rate in our epoch {so far} of ~13%. Should the world swell to 60 billion all in meat at the same time it would be bad news for the planet!! They are already way too many of us locusts here on this blue planet of ours.

In so far as I can tell “my” monad is first ray. Which means when I call a spade a spade, I piss people off. It is not woke to use language like spade or shovel. People who are pissed off seek revenge, especially those with a fragile yet somehow massive ego, with a small e.

Most people are centred in their personality vehicle and are not infused by their soul. It is all about the separative ME, not us, nor Gaia. Very few have any monadic inflow into the matter of their meat, the wet dark grey matter which they worship as the temple of wisdom, a.k.a. brain.

It is possible we are due a massive dis-incarnation event(s).


What would the world be like with ~60 billion humans incarnate?

Would that nightmare satisfy the nit-picking accountant mentality?

Researching Past Lives – The Unverifiable

Lower concrete mind, scientifically trained, is unwilling to believe in many things when there is no physical plane and therefore tangible proof. Yet one of its major tenets relies on probability and statistics. Various texts suggest that for a being of some evolution it is possible to store memories of previous incarnations in the causal vehicle and have some brain access to them in a subsequent body. By certain acts the memories might be restored.

I stopped looking at undergraduate grade {and beyond} science at the end of 2006. But I was able to restore my understanding about 8 years later. It took more effort than I had expected, and I no longer took the “proofs” as gospel. In fact, I found some of the extrapolations and leaps and bounds, a bit dodgy with some legerdemain. Yet that is what gets taught. From my own perspective and within a single life, knowledge lost can be restored by revisiting texts and exercises.

It was suggested to me “telepathically” that my five previous lives were Persian, as a close disciple of Siddhartha, later some form of Buddhist monk, a French warrior/priest/occultist, and an 18th century “dandy”.

My dreams have suggested a named person for the 2500 year ago life, Bakula. This character was a scholar and came to the way, late in life. So that kind of fits.

This suggests that the Persian life was way back maybe 3000 years or more ago. I have little or no recall of this but when I read of Ahura Mazda something went ping. There are few documents for me to read.

If I was a close disciple of Siddhartha, I would have received both exoteric and esoteric Buddhism according to Kūkai.

I have always has a Japan thing, so my best guess is that I did not incarnate as a Nirmanakaya for over a thousand years. When I did this, it was Japanese. I like ritual so although drawn to zen, it was probably Vajrayana. Though I do have a very strong bodhisattva resonance for Śāntideva. Going to a Tibetan Dzong and getting empowerments released the latent Vajrayana in me. Perhaps.

The most vivid memories are from my “crusader” life. I was brutally executed by the Arabs. In this life I worked on Christian kabala and the reason I went to Palestine was to work with Jewish kabbalists. I was according to my déjà vu, often in Malta, with the knights of a rosy cross which I often wore over my chainmail.

The dandy lifetime was Sicilian. I knew beyond doubt that when I went to Erice, I had been there before. Home. Triskelion and Sicilia. In this life I worked with St. Germain. It was chemistry and alchemy.

And now I am back in France with the triskelion of Bretagne having dreams about vajra…

Maybe I should lay off the foraged mushroom omelettes….