Impulse and Incarnation

Excerpted from:

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

By Alice Bailey and Djwhal Kuhl

Perhaps light upon this very difficult question of the incarnating jivas, of adepts and of avatars may come if the student remembers that:

  1. An ordinary man demonstrates the third aspect of intelligent activity in his personality life, and is evolving consciously the second aspect, or the egoic manifestation on the physical plane.
  2. An adept in incarnation is demonstrating fully the second aspect as well as the third, and in his own internal life is in process of evolving the first aspect, or is endeavoring to bring through the monadic life into conscious activity on the buddhic plane.
  3. An avatar demonstrates one of two things, according to his peculiar karma:
    1. The pure light of the Monad, brought through by means of the perfected Ego and personality on to the physical plane. The line of force extends straight through from monadic levels to the physical.
    2. The light of the Logos Himself in one or other aspect, this being transmitted consciously via the Monad straight through to the physical plane from the planetary Logos, or even from the solar Logos Himself.

In the first two cases, desire for sentient existence, or desire for service to humanity, are the factors which produce physical manifestation (one through the force of evolution itself, the other through a conscious act of the will). Desire for sentient existence is but the latent second aspect seeking expression by means of the Not-Self, and in the other case the manifested second aspect consciously utilizes form as a means to an end. 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. 52 The terms “appropriation of a physical body” and “creation of a physical body” must be extended to include all the planes of the solar system, and not just our physical plane, the seventh subplane of the cosmic physical.

The causes which combine to produce incarnation, are seen to be three:

  1. Egoic impulse.
  2. The activity of the solar and lunar Angels.
  3. Karma, or the place which antecedent action plays in producing manifestation.

We can hardly dissociate them in the consideration of our subject owing to the innate constitution of the egoic body itself and the factor the indwelling consciousness plays in producing appearance through an act of will. Let us briefly, therefore, reconsider what we have learned anent the egoic body and its constitution, and then take up the steps followed by the Ego in producing results in the three worlds.

We have seen that on the third level of the mental plane, the egoic lotus is found and the student should picture it to himself as follows:

Concealed at the very center or heart of the lotus is a brilliant point of electric fire of a blue-white hue (the jewel in the lotus) surrounded, and completely hidden, by three closely folded petals. Around this central nucleus, or inner flame, are arranged the nine petals in circles of three petals each, making three circles in all. These petals are formed out of the substance of the solar angels, as are the central three, – substance which is not only sentient as is the substance of the forms in the three worlds and the lunar bodies, but which has an added quality of “I-ness” or of self-consciousness, enabling the spiritual unity at the center (by means of it) to acquire knowledge, awareness, and self-realization. These nine petals are of a predominant orange hue, though the six other colors are found as secondary colors in a varying degree. The inner three petals are of a lovely lemon-yellow hue. At the base of the lotus petals are the three points of light which mark the position of the permanent atoms, and which are the medium of communication between the solar Angels and the lunar Pitris. By means of these permanent atoms the Ego, according to its state of evolution can construct his lunar bodies, acquire knowledge on the lower three planes, and thus buy his experience, and becomes aware. On a higher turn of the spiral, the Monad through the egoic petals, and thus with the aid of the solar Angels, acquires knowledge and equally on more exalted levels becomes aware.

The light within these permanent atoms has a dull red glow and we have, therefore, all the three fires demonstrating in the causal body – electric fire at the center, solar fire enclosing it as the flame encloses the central nucleus or essence in a candle flame, and fire by friction, this latter fire resembling the glowing red wick which lies at the base of the higher flame.

These three types of fire on the mental plane – meeting and unified in the egoic body – produce in time a radiation or warmth which streams out from all sides of the lotus, and forms that spheroidal shape noted by investigators. The more fully developed the Ego may be, and the more the petals are unfolded, the greater the beauty of the surrounding sphere, and the more refined its coloring.


52 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 race.

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At the early stages after individualization, the egoic body has the appearance of a bud. The electric fire at the center is not apparent, and all the nine petals are closed down upon the inner three; the orange color has a dead aspect and the three points of light at the base are just points and nothing more; the triangle which is later seen connecting the points is not demonstrated. The surrounding sphere is colorless and is only to be appreciated as undulatory vibrations (like waves in the air or ether) reaching barely beyond the petal outline.

By the time the third Initiation is reached, a wondrous transformation has transpired. The outer sphere is palpitating with every color in the rainbow, and is of wide radius; the streams of electrical energy circulating in it are so powerful that they are escaping beyond the periphery of the circle, resembling the rays of the sun. The nine petals are fully unfolded, forming a gracious setting for the central jewel, and their orange hue is now of a gorgeous translucence, shot with many colors, that of the egoic ray predominating. The triangle at the base is now quickened and scintillating, and the three points are small blazing fires, showing to the eye of the clairvoyant as sevenfold whorls of light, circulating their light from point to point of a rapidly moving triangle.

By the time the fourth Initiation is reached, the activity of this triangle is so great that it looks more like a wheel in rapid revolution. It has a fourth dimensional aspect. The three petals at the center are opening up, revealing the “blazing jewel.” At this initiation, through the action of the Hierophant wielding the electric Rod of Power, the three fires are suddenly stimulated by a downflow of electric, or positive force, from the Monad, and their blazing out in response produces that merging which destroys the entire sphere, dissipates all appearance of form, and produces a moment of equilibrium, or of suspension, in which the “elements are consumed with fervent heat.” The moment of highest radiation is known. Then – through the pronouncement of a certain Word of Power – the great solar Angels gather back into themselves the solar fire, thus producing the final dissipation of the form, and hence the separation of the life from the form; the fire of matter returns to the general reservoir, and the permanent atoms and the causal body are no more. The central electric fire becomes centralized in atma-buddhi. The Thinker or spiritual entity stands free of the three worlds, and functions consciously on the buddhic plane. Between these two stages of quiescent (though self-conscious) inertia and of that radiant activity which produces a balancing of forces, is a long series of lives.

In our consideration of the subject of the reincarnating jivas, we have touched upon three subjects:

  1. Avatars, with the intent of disposing of the confusion in the minds of students as to certain types of appearances. In our present study we shall deal only with the process followed by ordinary men.
  2. Pralayas, with the intent of arousing in the mind of the student the idea of interludes of quiescence dependent upon the intervening periods of activity.
  3. The appearance of the body egoic and its general conformation, with the intent of awakening the realization of the student to the fact that evolution affects that body also, and not only man’s forms in the three worlds. The effects of the process are interdependent, and as the lower self develops, or the personality becomes more active and intelligent, results are produced in the higher body. As these effects are cumulative, and not ephemeral as are the lower results, the egoic body becomes equally more active and its manifestation of energy is increased. Towards the close of the evolutionary period in the three worlds a constant interchange of energy is seen to be taking place; the lower forms become irradiated with light, and reflect the higher radiance; the egoic body is the Sun of the lower system, and its bodies reflect its rays, as the moon reflects the light of the solar sun. Similarly the egoic Sun, – through the interaction – shines with ever greater intensity and glory. On the higher levels a similar interaction takes place for a brief period between the Monad and its reflection the Ego, but only in the coming solar system will this interaction be carried to its logical conclusion.

Having, therefore, very briefly dealt with these three topics, we can now proceed to consider the process followed by the Ego when seeking manifestation in the three worlds. Let us endeavor in our thoughts to interpret all these processes in terms of energy and of force.

The old Commentary says:

“When the Spark is touched to the four wicks, and when spiritual Fire in its threefold essence meets with that which is combustible, the Flame bursts forth. Faint the flicker at the first appearing, and near to death it seems, but the wicks smolder and glow, and the heat is retained. This is cycle the first, and is called that of the glowing wheel.

The flicker grows into a tiny flame and the four wicks burn, but are not consumed, for the heat does not suffice. The light of these three fires is yet so small that the cave is not illumined. Nevertheless, the flame and the essential heat can be felt by the One Who approaches and watches. This is the second cycle, and is called that of the warming wheel.

The tiny flame becomes a lighted lamp. The fire flares up, but much smoke is there, for the wicks are burning fast, and the heat suffices for their quick destruction. The lamp, set in the midst of darkness, makes the thick blackness manifest itself; the light and warmth are felt. This, the third cycle, is called that of the lighted wheel.

The four wicks and the flame appear as one, and nearly all the smoke is gone, for flame is mostly seen. The cave itself is lighted up, though the lamp is yet apparent. Cycle the fourth is called the hour of the flaming wheel.

The final cycle comes when even the lamp itself is burned, destroyed through the intensity of heat. The One Who watches, seeing the work accomplished, fans the central point of fire and produces a sudden flaming. The wicks are naught – the flame is all. This, so the Sacred Science says, is called the cycle of the wheel consumed.”

Here in the arcane symbology is hid (in terms of energy and of radiant activity) the whole secret of egoic energy, and of impulse making its presence felt in the substance of the lower planes; the student should interpret the above sentences both macrocosmically and microcosmically. In all manifestation, the originating impulse comes from the first aspect which is hidden at the heart of the egoic lotus, but this hidden Identity works under law, and in the earlier stages (the first three cycles) the process goes on under the Law of Economy, which is the law of substance itself; in the final two cycles this law becomes merged (though not superseded, being still potent) with the Law of Attraction, which is the fundamental law of the divine Self. It is the failure to realize this which has resulted in the confusion existing in the minds of many metaphysicians as to which demonstrated first, desire or will, and as to the distinction between them, between impulse and purpose, and between instinct and intention. In the earlier stages man reincarnates under the Law of Economy, and though the will aspect lies back of the process, yet for a long time it is the pull of sensation and its reflex in consciousness, desire, which produces rebirth. Sensation, being a quality in matter or substance, the Self in the beginning identifies Itself with sensation. Later, when the Self is beginning to, identify Itself with Itself, and to recognize the nature of the Not-Self, the Law of Attraction and Repulsion becomes more active, and conscious will and purpose are displayed. Here it should be remembered that a profound difference in time and space exists between the Logos, or Macrocosm, and Man, the Microcosm. Average man comes into incarnation through egoic impulse, based on desire and on the relation of the second aspect to the third aspect or of the Self to the Not-Self. He will eventually bring about (through evolution) the revelation of the first aspect, and then egoic impulse (based on conscious mental apprehension of the purpose in view) will be the dominant factor, and will demonstrate through a definite will to act. In connection with the Logos, the first stage has been left far behind, and logoic manifestation is based on will and purpose and on conscious intelligent activity. The reason for this is that the Logos, and the planetary Logoi likewise, are on the path of cosmic initiation.

Therefore, though the originating impulse comes from the central point, it is not at first apparent. At the moment of individualization, the dim outline of a form such as earlier described has made its appearance on mental levels, and (which is a point not as yet recognized by students) it becomes apparent that a period on mental levels has transpired given over to a preparation for the imminent event. Through the activity of the solar Angels the twelve petals have gradually taken form, as the point of electric fire at the heart has begun to make itself felt even though not as yet localized. Then the first three petals take shape, and close down upon the vibrant point, or “jewel” under the potency of the Law of Attraction. One by one the nine other petals take shape as the vibrations begin to affect solar substance, the three types of petals being each under the influence of one or other of the major Rays; these, in their turn, come under the influence of force from cosmic centers.

As earlier said, these petals form a bud, each being closely folded. Only faint vibrations are to be seen pulsating in the bud, just enough to testify to its being a living organism. Shadowy and dim can the ring-pass-not be seen, the encircling limit of the activity of the coming Consciousness. It is an ovoid or sphere, and very small as yet. This process of forming the egoic lotus has gone on silently from the moment that the lower animal man, or the lower four principles, had reached a point where the energy (generated by him) could begin to make itself felt on mental levels. When the fire of the lower prepared sheaths (the threefold fire of substance itself) becomes radioactive, this nebulous appearance on the third subplane of the mental plane begins to be organized, as the result of the downward pull of the higher by the lower, and as the response of the Spirit aspect to the radiations, or attraction, of matter. But individualization as we understand it is not yet effected. This process of radioactivity on the part of the lower, and of a downflow of energy from the higher, covers a long period wherein the solar Angels are working on Their Own plane and the lower Pitris are also working on theirs; one group is producing the nucleus of the egoic body, and the other the receptacle for the life of God, or the Monad in the three worlds.

Then comes a set time in the life of the planetary Logos wherein His centers become active in a particular manner; this is coincident with the incarnation of the Monads, and their descent into the three worlds. A systemic triangle is formed (for ever the three produce the seven), and through this setting loose of threefold energy, the work of the solar and lunar Pitris is coordinated, and the three permanent atoms are appropriated by the jiva concerned, and appear at the base of the egoic lotus. Individualization has taken place and the work of at-one-ment is completed; the fourth kingdom in nature is a “fait accompli;” the Monad has clothed itself in material sheaths, and the self conscious unit appears on the physical plane. If all that H. P. B. has to say anent the first three rounds of our Earth scheme is read as dealing with the period of condensation of the causal body upon the mental level, and as covering the time leading up to the appearance in the fourth round of man as we now have him, some light may be thrown upon this difficult matter.

The egoic lotuses can be seen grouped together, and each of them forms part of a group. These groups in their turn form part of a vaster lotus which embodies the consciousness of a still greater Entity whose “jewel” may be found on the second subplane. All these in their turn may be divided into seven fundamental groups. These seven groups or aggregates of egoic lotuses form the seven types of consciousness of those Entities Who are the seven centers of force for our own planetary Logos. These seven in their turn will be synthesized on higher levels into the three higher centers, till the entire energy and force which they represent is gathered up, and absorbed by the center corresponding to the highest head center of the planetary Logos. Each Logos embodies one type of cosmic energy. Each of His centers embodies this type of energy in one of its seven differentiations. Each of these seven in turn manifests through egoic groups, and these again are composed of those points of energy we call Egos.

These multitudes of egoic groups form a radiant interlocking whole, though all are diverse and differing, both as to their point of development, and their secondary coloring. Just as the petals in the egoic lotus of the incarnating jivas unfold in differing order and at different periods, so the egoic groups also unfold diversely as to time and sequence. This produces a wonderful appearance. Again just as the Master can (by studying the group or larger lotus of which He is a part), ascertain the condition of the human units who go to its constitution, so the planetary Logos can ascertain through conscious identification (note the term) the condition of the various groups through whom His work must be accomplished.

It will now be apparent to the student that the appearance of the incarnating jivas on the physical plane will be governed by three things:

  • First of all, on impulse based on the will-purpose of the Life animating the aggregate of groups on any subray, or one of the seven larger groups.
  • Second, on impulse based on the will, tinged by desire, of the Life animating a man’s egoic group.
  • Third, on impulse, based on the desire of the Ego for physical plane manifestation.

As identification of a man with his group becomes matured the desire impulse becomes modified until it is eventually superseded by group will. If these facts are pondered upon it will be apparent that Egos come into incarnation therefore not singly but according to group urge, and thus collectively. This is the basis of collective karma, and of family karma. The individual urge, which is, of course, a reaction to group urge, is the result of personal karma. Hence, though we may by these reflections, have thrown some light upon this question of reincarnation, we have nevertheless said much to increase the magnitude of the question, and its complexity. Average man is confined to the use of the physical brain, and is, therefore, unable to think in group terms.

This egoic impulse in any group or any group unit makes itself felt as a pulsation, or access of energy, emanating from the central point. This central activity is produced by the action of the planetary Logos working through the groups in His centers, and according to the center under stimulation so will the groups concerned be affected. Beyond mentioning this fact, we cannot enlarge, for the subject is stupendous, and beyond a man’s comprehension; it is only necessary for him to appreciate his dependence in this matter upon the planetary Logos.

From the group center, therefore, emanates an urge to renewed activity, and this spreads throughout the group lotus until the units who respond to that particular ray vibration occultly “awaken.” All this time (as far as the jivas are concerned) this aspect of force has been that of the first aspect, and has passed from the central points to other central points. The positive nuclei in each case are affected by this flashing forth of electric fire, or energy. Each point concerned responds by a primary contraction followed by an outgoing or expansive display of energy. Each Identity concerned proceeds to sound a WORD. This sound expands into a mantram and the solar angels vibrate in response. There is a point of interest to be noted here.

  1. The first aspect works through a Word of Power.
  2. The second aspect works through mantric combinations.
  3. The third aspect works through mathematical formulas.

Having sounded the Word the first aspect, represented by the electric fire at the center of the lotus, sinks back into quiescence, and becomes an abstraction as far as the self-conscious unit is concerned. The work has been begun, the necessary vibration has been set up, and the whole process then proceeds under law. The solar angels have begun their activity, and until their work has reached a very high stage, the Spirit aspect must become, in the causal body, an analogy to the Silent Watcher. As the solar Angels continue sounding out the mantram, which is the basis of their work, the lunar Pitris respond to certain sounds in that mantram (not to all by any means at first) and gather out of those sounds the formula under which their work must proceed. So the Word is the basis of the mantram, and the mantram is the basis of the formula.

At each incarnation, finer forms are required, and the formulas therefore grow more complicated, and the sounds on which they are based become more numerous. In time, the formulas are completed, and the lunar Pitris respond no more to the sounds or mantrams chanted on the mental plane. This is indicative of the stage of perfection, and shows that the three worlds have no more a downward pull for the jiva concerned. Desire for lower manifestation and experience has no more sway, and only conscious purpose is left. Then, and only then, can the true Mayavirupa be constructed; the Master then sounds the mantram for Himself, and builds without formulas in the three worlds. At the time too that man begins to tread the Probationary Path, the mantrams of the solar Angels begin to die down, and slowly (as the petals of the inner circle open up) the true Word emerges until the three enshrining petals burst open, and the central spark is revealed. Then the Word is fully known, and mantrams and formulas have no further use. Thus is the beauty of the scheme revealed. When the planetary Logos is concerned, the Word sounded on cosmic levels is being resolved into mantrams on the cosmic etheric planes, for He is in a position to create consciously on those levels; He works nevertheless through formulas on the dense physical planes of His scheme, our three worlds of endeavor.

To return to the reincarnating jivas: When the initiatory impulse has been given, the vibration thrills through the petals, and activity starts in those of them which respond to the note of that Word. The solar Angels direct the vibration, and the mantram for that particular type of Ego is begun. Finally the vibration reaches the mental unit at the base of the lotus bud, and the lunar Pitris are called into activity. They begin to work out their formulas for the particular type of vehicle which is required.

Memory Restoration

“Since time immemorial, humans have tried to understand what memory is, how it works and why it goes wrong. It is an important part of what makes us truly human, and yet it is one of the most elusive and misunderstood of human attributes.

It seems that our memory is located not in one particular place in the brain, but is instead a brain-wide process in which several different areas of the brain act in conjunction with one another (sometimes referred to as distributed processing). For example, the simple act of riding a bike is actively and seamlessly reconstructed by the brain from many different areas: the memory of how to operate the bike comes from one area, the memory of how to get from here to the end of the block comes from another, the memory of biking safety rules from another, and that nervous feeling when a car veers dangerously close comes from still another. Each element of a memory (sights, sounds, words, emotions) is encoded in the same part of the brain that originally created that fragment (visual cortex, motor cortex, language area, etc), and recall of a memory effectively reactivates the neural patterns generated during the original encoding. Thus, a better image might be that of a complex web, in which the threads symbolize the various elements of a memory, that join at nodes or intersection points to form a whole rounded memory of a person, object or event. This kind of distributed memory ensures that even if part of the brain is damaged, some parts of an experience may still remain. Neurologists are only beginning to understand how the parts are reassembled into a coherent whole.

Neither is memory a single unitary process but there are different types of memory. Our short term and long-term memories are encoded and stored in different ways and in different parts of the brain, for reasons that we are only beginning to guess at. Years of case studies of patients suffering from accidents and brain-related diseases and other disorders (especially in elderly persons) have begun to indicate some of the complexities of the memory processes, and great strides have been made in neuroscience and cognitive psychology, but many of the exact mechanisms involved remain elusive.”

Excerpted from Human-memory.net

Elsewhere in this blog I have hypothesised some kind of partial memory recall from previous incarnations. Such a thing is impossible if all memory function is brain only, because on death and subsequently the brain ceases to function and be. Using the esoteric psychology of the personality, comprised of physical vehicle, vital-etheric, astral and mental vehicles, these too fade in time. So, for memory to be stored and carried over it must be stored or imprinted in the causal vehicle or in other words the dreamer. It cannot be material and made of matter. It probably cannot be stored like in a neural brain web. There must be some other mechanism.

It was suggested to me that when I encountered the Toltec Teachings this time around, I had had some prior, previous life training, because I picked them up quickly. My memory was in a way restored and grounded into the physical vehicle. Those teachings once again became mind resident. I could hypothesise that a similar thing happened with Buddhism. It is unlikely that the detail is stored but the propensity might be. I suspect that tulkus who undergo training at the monastery are having their memory restored and I guess that the training is warp speed and relentless.

I have done a lot of working, dreaming practise and the master in the heart med., to encourage a linkage with my causal vehicle or dreamer and to hand over control of the steering wheel, so to speak, to it.

I have read a lot of esoteric stuff and it seemed to stick quickly. In reading some of the published material on say kabala, I know that it is both wrongly presented and inaccurately explained, there is a lot of wishful thinking and flowery extrapolation. As a test I once went through one of Crowley’s extensive tabulations of correspondences, intuitively I could see that much made sense and corresponded but that there were glaring errors.

I am a trained researcher of some intellect. My pattern recognition is good.

I’ll speculate that in order for “memory” to be stored in anyway in the causal vehicle the personality vehicle must be on the way to or already partially Soul infused. The more the Soul infusion has taken place the more likely there is a capacity to encode “memory” into the causal vehicle. If someone has worked at Soul infusion then it is more likely that in a subsequent incarnation, they will seek out the same teachings so as to finish the job, to pick up from where they left off.

In Buddhism there is the phenomenon of stream-entry, sotāpanna.

“The word sotāpanna literally means “one who entered (āpanna) the stream (sota), stream-enterer”, after a metaphor which calls the noble eightfold path a stream which leads to vast ocean, nibbāna. Entering the stream (sotāpatti) is the first of the four stages of enlightenment.”

Such a being would on each incarnation be becoming more and more Soul infused and then gain the so-called special knowledge of pubbe-nivāsanussati.

“Remember one’s former abodes” (pubbe-nivāsanussati), causal memory, that is, recalling one’s own past lives;”

One could say that there is textual and traditional precedent for such a thing to occur.

It is impossible to prove that I have memories from former abodes, because nobody alive in the same body today was alive when these “occurred”. With a Tibetan tulku, given that they reincarnate swiftly after death, it is possible that a being could experience someone, some Soul, in two different bodies.

I am wondering this morning if because humanity is so enamoured with its fancy machines and statistics that it is looking in the wrong place to understand memory. Looking elsewhere we might shed some light on dementia.

Hmnn..

“and great strides have been made in neuroscience and cognitive psychology, but many of the exact mechanisms involved remain elusive.”

Is Intellectual Capacity in Part Genetic?

Given that we live in times where the phenomenon of woke is amongst us, such a topic is perhaps potentially contentious. The Ethnic monitoring form previous is potentially sampling, in a very broad way, genetics. You can chase your ancestral make-up with a home DNA testing kit.

I have been reading a couple of very “toe in the water” articles in The Guardian suggesting that there is indeed a measure of causal linkage between a collection of certain gene markers and time spent in education. Boy, were they stepping gingerly in case they get accused of eugenics! My old university has renamed various buildings and theatres because they are loosely associated with eugenics.

What does common sense tell us?

Have we not heard things like, “she is brainy just like her mum and dad?”

So common sense suggests that intellectual prowess is related to genes, in some way. However, “brainy” parents are likely to torment their children, so there is a nurture thing too. If for example you want to tire out a five-year-old, get them to do Sudoku puzzles just before bedtime. Trust me, this works a treat.

This science only type argument only speaks of the physical form, not the indwelling being.

You might have the latest chip set from Intel, but what about a good operating system and who is writing the programmes?

The parents “provide” the nascent vehicle for the reincarnating Soul to inhabit. Each lifetime the Soul chooses an appropriate vehicle for its’ planned learning that lifetime. If this argument is valid then there is more to the manifestation of intellect than a set of base pairs.

The Soul therefore transcends any notion of ethnicity or race, or genetics.

The Soul needs a vehicle in which to learn.

It might choose a Peugeot, a Land Rover, a Toyota, or a Chevrolet. To fix your attention on the car is racist. To inquire only after the driver is inclusive and in no way separative.  The meat does not matter, the indwelling being is and does.

Given that many of us have had many incarnations, if you look down on say a Welsh person for being a Taff {and not English}, it is possible that you too have been one once and that you have forgotten how very fortunate you were to have been one of God’s people living in God’s country.

Do you get my drift?

In years to come there will be literally billions of Souls who have had either an Indian or Chinese incarnation.

Technically the Soul has its causal body and this, in the line of causality, precedes the DNA. The Soul causes the DNA which enables the construction of the nascent vehicle. The DNA is not a cause it is an effect.

Oh, by the way, do you ever judge a book by its’ cover?

Are you susceptible to advertising?

Some Speculations Arising From The Blue Books

I’ll start with a statement. Insofar as I can tell I am reasonably happy with the notion of reincarnation; it is entirely consistent with my own personal experiences. I am unable to provide any proof other than anecdote for this core belief of mine. When I shuffle off this mortal coil, I figure I’ll find out. In terms of a sense making narrative incarnating over and over in order to learn and evolve, makes sense to me. When one has learned all that is needed, the incarnation ceases.

I have been “told” in a vision that this is my very last incarnation here on this planet.

I’ll raise a problem. Given that all incarnate human beings have their waking hours anchored in meat {carne} there will be some limitations imposed on what the mind can do whilst manifested in a meaty and sluggish shell. It is difficult for humans to imagine a non-meat state of consciousness. Most people are badly beset by the “brain” below the belt in any case.

However, if one learns to stretch the Antahkarana and Sutratma it is possible for the awareness to leave the form via the crown chakra temporarily without the cessation of incarnation. Therefore, there might exist a non-carnate awareness or consciousness. Unless I am kidding myself, I have done this.

In the blue books Bailey and Khul outline a very wide-reaching world view, which goes far beyond any other that I am aware of in terms of scope and range. To fully assimilate the ~60cm of bookshelf length, written on air mail paper, I would argue is beyond the ken of the vast majority of humans and this includes me. {I think it fair to comment that I have an above average intellect.} The work develops an expansive model covering many aspects ranging from cosmology, psychology to theology and magic.

It suggests that in our time the spiritual hierarchy is starting to move out of the subjective and into the objective, wherein several will take on the meat so to speak. The work suggests that the New Testament is essentially a story, a narrative, about initiation, which as a narrative rings truer than some geezer sent down to save humanity from its sins. {The wife asked why don’t the teach you this in church?}. It says follow me, or in other words get your arse onto the path of initiation. It dispenses with the archaic notion of a vengeful, jealous and patriarchal God. It does not suggest that there is a white bloke with a beard sat on a cloud. It intimates that Deity is more akin to an elevated state of awareness than any being malevolent or otherwise.

The work suggests that one / the biggest bugbear for humanity if the fear of death. Death is a natural process and is not to be feared, rather think of it as the transition from meat-bound to subjective.

It uses the model of rays or colours to describe, with some considerable efficacy and a measure of prediction, the behaviours and attitudes of humans.

We might think of these rays as an emanation from a source. Prior to the emanation these rays are not differentiated. Once they have started to materialise there is the first differentiation which in turn is followed by a second. One becomes three which becomes seven. It is only a model to help one get one’s head around it. Once this process of differentiation begins there are many more differentiations. There is the final differentiation which produces the individuating identity or in other words the causal body. This is what causes what might be termed meat-rental or birth. This individuating identity is the origin of I or me, which becomes even more separative at the level of personality.

At very high levels we are all minuscule parts of The One Emanation, The One Life.

This individuating identity has considerable longevity and is only shattered at the fourth initiation in which the process of differentiation is reversed, one then has a series of at-onement(s) as the journey back to the source begins in earnest. Because the state of consciousness needed to do this is elevated it has been denoted Father. But that state of awareness cannot have gender, per se, because gender and dangly bits are properties of meat. I and my father are one can be translated as I have now attained a more elevated state of awareness than the one I used to have.

The work outlines a triangle like structure with nine degrees of planetary initiation. The number of beings who are initiates of high degree are far fewer than those of say the first or second initiation. It further outlines accepted disciples, disciples on probation and those on the path of approach. There is a general humanity which has yet to approach. The Externalisation of the Hierarchy was published in 1957 and this suggests that such a process is already underway by at least some 60 years. It suggests that many initiates will be coming onto this, the physical plane. Implicit in the time lag it means that some are already here. The work goes on to suggest that when a being takes an initiation of higher degree on the physical plane it is a really big deal for the whole of humanity. The work suggests that the process of externalisation will be beset with problems as the initiates adjust to a more exoteric and thereby meaty way of living. They will walk amongst us, and we may or may not react badly to a being who is unlike your normal or average Joe or Joanna.

Khul intimates that he received the energetic impulse of the fifth initiation as an old man in 1875 and he is still writing books mid last century.

The work suggests that the Planetary Hierarchy is linked to another one in the system of Sirius.

Khul states numerous times that there are things which he does not yet have knowledge of. He mentions ancient records written in Senzar and does H.P.B.

The purpose of the blue books is in part the launch of the Ageless Wisdom as the basis of a New Religion and to seed the Aquarian Age. The idea is that in the fullness of time humanity will elevate its awareness up the ladder towards a buddhic or intuitional beingness. The notion of which surpasses the comprehension of the multitude at this point in time. The timescale is not specified.

I think it fair to say that humanity has changed vastly in 2000 years. What does the next 2000 hold?

All initiation has related to it a point of crisis, humanity is facing some kind of initiatory process. I’ll speculate that the upcoming point of crisis for humanity is likely in the first instance to be climatic and that this crisis is way closer and will be more profound than anyone thinks. This crisis could, in the second instance, precipitate a war largely due to increased scarcity of planetary resource.

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.

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.

At-one-ment, the Result of Initiation

A point that we need to grasp is that each successive initiation brings about a more complete unification of the personality and the Ego, and on higher levels still, with the Monad. The whole evolution of the human spirit is a progressive at-one-ment. In the at-one-ment between the Ego and the personality lies hid the mystery of the Christian doctrine of the At-one-ment. One unification takes place at the moment of individualization, when man becomes a conscious rational entity, in contradistinction to the animals. As evolution proceeds successive at-one-ments occur.

At-one-ment on all levels – emotional, intuitional, spiritual and Divine – consists in conscious, continuous functioning. In all cases it is preceded by a burning, through the medium of the inner fire, and by the destruction, through sacrifice, of all that separates. The approach to unity is through destruction of the lower, and of all that forms a barrier. Take, in illustration, the web that separates the etheric body and the emotional. When that web has been burned away by the inner fire the communication between the bodies of the personality becomes continuous and complete, and the three lower vehicles function as one. You have a somewhat analogous situation on the higher levels, though the parallel cannot be pushed to detail. The intuition corresponds to the emotional, and the four higher levels of the mental plane to the etheric. In the destruction of the causal body at the time of the fourth initiation (called symbolically “the Crucifixion”) you have a process analogous to the burning of the web that leads to the unification of the bodies of the personality. The disintegration that is a part of the arhat initiation leads to unity between the Ego and the Monad, expressing itself in the Triad. It is the perfect at-one-ment.

The whole process is therefore for the purpose of making man consciously one:

  1. With himself, and those in incarnation with him.
  2. With his higher Self, and thus with all selves.
  3. With his Spirit, or “Father in Heaven,” and thus with all Monads.
  4. With the Logos, the Three in One and the One in Three.

Man becomes a conscious human being through the instrumentality of the Lords of the Flame, through Their enduring sacrifice.

Man becomes a conscious Ego, with the consciousness of the higher Self, at the third initiation, through the instrumentality of the Masters and of the Christ, and through Their sacrifice in taking physical incarnation for the helping of the world.

Man unites with the Monad at the fifth initiation, through the instrumentality of the Lord of the World, the Solitary Watcher, the Great Sacrifice.

Man becomes one with the Logos through the instrumentality of One about Whom naught may be said.

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Excerpted from: Initiation, Human and Solar – Chapter II – Initiation Defined

Alice Bailey and Djwhal Khul

Nirvāṇa

Etymology from Wikipedia

The term nirvana in the soteriological sense of “blown out, extinguished” state of liberation does not appear in the Vedas nor in the Upanishads; according to Collins, “the Buddhists seem to have been the first to call it nirvana.” This may have been deliberate use of words in early Buddhism, suggests Collins, since Atman and Brahman were described in Vedic texts and Upanishads with the imagery of fire, as something good, desirable and liberating. Collins says the word nirvāṇa is from the verbal root “blow” in the form of past participle vāna “blown”, prefixed with the preverb nis meaning “out”. Hence the original meaning of the word is “blown out, extinguished”. (Sandhi changes the sounds: the v of vāna causes nis to become nir, and then the r of nir causes retroflexion of the following n: nis+vāna > nirvāṇa). However the Buddhist meaning of nirvana also has other interpretations.

L. S. Cousins said that in popular usage nirvana was “the goal of Buddhist discipline,… the final removal of the disturbing mental elements which obstruct a peaceful and clear state of mind, together with a state of awakening from the mental sleep which they induce.

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Nirvāṇa (/nɪərˈvɑːnə/ neer-VAH-nə, /-ˈvænə/ -⁠VAN-ə, /nɜːr-/ nur-; Sanskrit: निर्वाण nirvāṇa ; Pali: nibbāna; Prakrit: ṇivvāṇa; literally, “blown out”, as in an oil lamp) is a concept in Indian religions (Buddhism, Hinduism, Jainism, and Sikhism) that represents the ultimate state of soteriological release, the liberation from repeated rebirth in saṃsāra.

In Indian religions, nirvana is synonymous with moksha and mukti. All Indian religions assert it to be a state of perfect quietude, freedom, highest happiness as well as the liberation from or ending of samsara, the repeating cycle of birth, life and death. However, non-Buddhist and Buddhist traditions describe these terms for liberation differently. In Hindu philosophy, it is the union of or the realization of the identity of Atman with Brahman, depending on the Hindu tradition.  In Jainism, nirvana is also the soteriological goal, representing the release of a soul from karmic bondage and samsara. In the Buddhist context, nirvana refers to realization of non-self and emptiness, marking the end of rebirth by stilling the fires that keep the process of rebirth going.

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Buddhism

Nirvana (nibbana) literally means “blowing out” or “quenching”. It is the most used as well as the earliest term to describe the soteriological goal in Buddhism: release from the cycle of rebirth (saṃsāra). Nirvana is part of the Third Truth on “cessation of dukkha” in the Four Noble Truths doctrine of Buddhism. It is the goal of the Noble Eightfold Path.

The Buddha is believed in the Buddhist scholastic tradition to have realized two types of nirvana, one at enlightenment, and another at his death. The first is called sopadhishesa-nirvana (nirvana with a remainder), the second parinirvana or anupadhishesa-nirvana (nirvana without remainder, or final nirvana).

In the Buddhist tradition, nirvana is described as the extinguishing of the fires that cause rebirths and associated suffering. The Buddhist texts identify these three “three fires” or “three poisons” as raga (greed, sensuality), dvesha (aversion, hate) and avidyā or moha (ignorance, delusion).

The state of nirvana is also described in Buddhism as cessation of all afflictions, cessation of all actions, cessation of rebirths and suffering that are a consequence of afflictions and actions. Liberation is described as identical to anatta (anatman, non-self, lack of any self). In Buddhism, liberation is achieved when all things and beings are understood to be with no Self. Nirvana is also described as identical to achieving sunyata (emptiness), where there is no essence or fundamental nature in anything, and everything is empty.

In time, with the development of Buddhist doctrine, other interpretations were given, such as being an unconditioned state, a fire going out for lack of fuel, abandoning weaving (vana) together of life after life, and the elimination of desire. However, Buddhist texts have asserted since ancient times that nirvana is more than “destruction of desire”, it is “the object of the knowledge” of the Buddhist path.

From the Urban Dictionary

nirvana

1. A term used in Hinduism, the native religion of India and third largest religion in the world behind Christianity and Islam. Hinduists believe that a person reincarnates until they achieve an understanding of the relationship between God(known by Bhrama or Atman) and man. The state at which this is achieved is known as nirvana, and person who has achieved this is known as a guru. It is believed that once nirvana is achieved, a person will achieve the aftelife, rather than reincarnating.

2. A term used by Buddhists to describe the ultimate state of enlightment in which the soul is free from all worldly possessions. Derived from the Hinduist phrase.

3. A state of total bliss or happiness.

4. A popular rock band of the same name from the late 80s and early 90s featuring Kurt Cobain (1967-1994)

“He no longer saw the face of his friend Siddhartha, instead he saw

other faces, many, a long sequence, a flowing river of faces, of

hundreds, of thousands, which all came and disappeared, and yet all

seemed to be there simultaneously, which all constantly changed and

renewed themselves, and which were still all Siddhartha.” – From Herman Hesse’s Siddhartha

From Esoteric Psychology II – Chapter I – The Egoic Ray – Rules for Inducing Soul Control

IV. Rules for Inducing Soul Control

In considering the rules which can induce soul control, it is not my intention to recapitulate the many rules which the aspirant must follow as he perseveres in his endeavor to tread the path to the source – that path to what the Buddhists call Nirvana. This Path is, in fact, but the beginning of that higher Way which leads to a life incomprehensible, even to the most developed of the Beings in our planetary Hierarchy. Nor is it essential that we emphasize the details of living which must control the man who is seeking to function as a soul in command of the personality. These have oft been adequately outlined by disciples down the ages, and reduced to many words. They have also been dealt with in my earlier book A Treatise on White Magic and other books. Our immediate problem is the application of these rules for discipleship and a steady progress in their practical technique. My present purpose is a far more difficult one, for this Treatise is written for the future more than for present students. I seek to indicate the basic rules determining the hierarchical government, and conditioning, therefore, world affairs. We are here concerned therefore with the subtle activities of energies which, on the inner side, actuate the outer activities and bring about those events in the world of men which later form history.

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From Esoteric Psychology II – Chapter I – The Egoic Ray – Rules for Inducing Soul Control

With these two divine trends (towards synthesis and towards the vision) the Hierarchy is at this time primarily occupied. Their watchwords are unification and sight. For humanity, these developments will produce the integration of the soul and the personality, and the awakening of that inner vision which will permit a flash of the Reality to enter into man’s consciousness. This is not a flash of his own divinity, or a sensing of God as Creator. It is a flash of the divinity inherent in the Whole, as it works out a vaster scheme of evolutionary process than any hitherto grasped or sensed by the keenest minds on earth. It concerns the vision granted when a man achieves Nirvana, and enters upon the first stage of that endless Path which leads towards a beauty, comprehension and unfoldment, untouched as yet by the highest type of human insight.

It would be well to point out here that beyond the stage of illumination, as it can be achieved by man, lies that which we might call the unfoldment of divine Insight. We have, therefore, the following unfoldments and possible developments, each of which constitutes an expansion in consciousness, and each of which admits man more closely and more definitely into the heart and mind of God.

Instinct – Intellect –  Intuition – Illumination: All of them leading up to Insight.

In these words, sequentially presented, there is perhaps made clearer to us the fact of God’s own vision. More is not possible until each of those words signifies something practical in our own inner experience.

This quality of the inner vision with which the Hierarchy are seeking to work and to develop in the souls of men (it would be of use to ponder on this last phrase, as it presents an aspect of hierarchical endeavor not hitherto considered in occult books) is an expression of the Principle of Continuance, which finds its distorted reflection in the word so often used by disciples: Endurance. This principle of continuance constitutes the capacity of God to persist and “to remain.” It is an attribute of the cosmic Ray of Love as are all the principles which we are now considering in connection with these soul rules or factors – these trends of divinity and these tendencies of the divine life. Let us not forget that all the seven rays are subrays of the cosmic Ray of Love. We shall, therefore, see why these principles are determining soul activities, and can only come into play when the kingdom of God, or of souls, begins to materialize on earth.

This principle of continuance is based upon the clearer vision of Deity and upon the consequent continuity of God’s plan and purpose which results when the objective is clearly seen by Him and developed in plain and formulated outline. It is the macrocosmic correspondence to the continuance and the continuity found in man when – after a night of sleep and of unconsciousness – he proceeds with his daily avocation and consciously resumes his planned activities.

From the hints given above it will be seen how the work of the Hierarchy in connection with mankind falls into two parts: the work with individual human beings, in order to awaken them to soul consciousness, and then the work with them, as souls, so that (functioning then on soul levels and as conscious units in the kingdom of God) they can begin to vision the objective of God Himself. This second division of Their effort is only now becoming possible on a wide scale, as men begin to respond to the trend towards synthesis, and to react to the divine principle of coherence, so that (stimulated by their group relation) they can unitedly sense the vision and react to the principle of continuance. A hint is here given as to the true and future purpose of group meditation. More on this subject is not possible.

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From Initiation, Human and Solar – Glossary N-Q

Nirmanakaya Those perfected beings who renounce Nirvana (the highest state of spiritual bliss) and choose a life of self-sacrifice, becoming members of that invisible host which ever protects humanity within karmic limits.

 
 
 

From Discipleship in the New Age I – The Six Stages of Discipleship – Part IX

Stage VI – The Chela within the Master’s Heart

We arrive now at a consideration of the last of the six stages of discipleship. This was described by me in the following terms:

“The stage where the disciple is in close touch always; he is being definitely prepared for immediate initiation or having taken initiation – is given specialized work. At this stage he is described as a Chela within his Master’s Heart.”

One thing I would here emphasize as I seek to give some light upon this subject. Being within the Master’s Heart in no way indicates a love-relationship between Master and disciple. The normal reaction is that at last the disciple has merited the right to be truly loved and, therefore, to be truly close to the Master. His life or lives of service have brought him at last the reward; he has now free access to the Master in the closest possible and mutual relationship of loving understanding. This stage of discipleship has absolutely no reference to this at all.

For another thing, brother of mine, when the disciple reaches this stage he is no longer what you understand by an accepted disciple. He is an initiate of high standing and of elevated degree and has passed out of the supervision and the safeguarding of a Master into a direct relation with the Master of all the Masters, the Christ, who is the central point in the Hierarchy, just as the Master is the central point in an ashram. The Master is the heart of his group and the Christ is the heart of the Hierarchy. The closer one gets to realization, the clearer becomes the concept that the point at the center and the periphery are one.

The significance of the word “heart” is the significance of life itself, as it beats eternally at the very heart of the universe. Within that life, the initiate now consciously stands, realizing himself not so much as being a recipient of life, but as a distributor of life. This is a very different thing and holds the key to this stage of discipleship.

The “Master’s Heart” is a technical term, indicating the sources of life and many analogous interpretations. There is at this stage and after a certain major initiation, a direct line of energy or of life – sensed, recognized, active and utilized – between the conscious disciple and

  1. The disciple’s heart center.
  2. The heart center in the head.
  3. The egoic lotus, which (until the fourth initiation) is the heart center of the monadic life.
  4. The Master at the center of his group.
  5. The Christ, the heart center of the Hierarchy.
  6. The life of the Monad which begins to make itself felt at the third initiation.
  7. The Lord of Life himself, the heart center of Shamballa.

The line of relationship then extends from these onward and outward, and upward (spherically considered) to the Life at the very center of our Earth’s “alter ego,” the planet Venus, to Jupiter and thence to the solar Lord himself and on to a point in the Sun, Sirius. You can see, therefore, how different this stage is from what might be imagined. It is one which marks a new departure or beginning and a great transition. It is a stage which one enters through the open door of Nirvana, the beginning of the Path of the Higher Evolution. It is a stage which marks a specific location (if such an inappropriate word can be used) of the disciple upon that upward Way which is revealed by the lighted Way; it is the attainment of the innermost point of realization, called esoterically “within the heart.”

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This from A Treatise on Cosmic Fire – Section Two – Division F – The Law of Attraction

The Three Vestures. – “The stream is crossed. Tis true thou hast a right to Dharmakaya vesture; but Sambhogakaya is greater than a Nirvani, and greater still is a Nirmanakaya – the Buddha of Compassion.” – Voice of the Silence, p. 97.

“The three Buddhic bodies or forms are styled: Nirmanakaya, Sambhogakaya, Dharmakaya.

The first is that ethereal form which one would assume when leaving his physical he would appear in his astral body – having in addition all the knowledge of an Adept. The Bodhisattva develops it in himself as he proceeds on the path. Having reached the goal and refused its fruition, he remains on earth, as an Adept; and when he dies, instead of going into Nirvana, he remains in that glorious body he has woven for himself, invisible to uninitiated mankind, to watch over and protect it.

Sambhogakaya is the same, but with the additional luster of three perfections, one of which is entire obliteration of all earthly concerns.

The Dharmakaya body is that of complete Buddha, i.e, no body at all, but an ideal breath; consciousness merged in the universal consciousness, or soul devoid of every attribute. Once a Dharmakaya, an Adept or Buddha leaves behind every possible relation with, or thought for, this earth. Thus to be enabled to help humanity, an Adept who has won the right to Nirvana, ‘renounces the Dharmakaya body’ in mystic parlance; keeps, of the Sambhogakaya, only the great and complete knowledge, and remains in his Nirmanakaya. The esoteric school teaches that Gautama, Buddha with several of his Arhats, is such a Nirmanakaya, higher than whom, on account of his great renunciation and sacrifice for mankind, there is none known.”

– Voice of the Silence, p. 98.

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The Rays and the Initiations – Part Two – Section One – The Aspirant and the Mysteries of Initiation

There has been much emphasis upon the life of the soul and its expression upon the physical plane; this has been necessary and a part of the evolutionary development of the human consciousness. The kingdom of souls must eventually give place to the rule of the spirit; the energy of the Hierarchy must become a force, receptive to the energy of Shamballa, just as the force of humanity has to become receptive to the energy of the kingdom of souls. Today all three processes are going on simultaneously, though the receptivity of the Hierarchy to the second aspect of the Shamballa energy is only now beginning to be recognizable. The Hierarchy has for long been receptive to the third or creative aspect of the Shamballa energy, and – at some very distant period – it will be responsive to the first aspect of that same energy. The triple nature of the divine manifestation must also express itself as a duality. This can be understood in a faint way when the disciple realizes that (after the third initiation) he too must learn to function as a duality – Monad (spirit) and form (matter) – in direct rapport with the consciousness aspect, the mediating soul being absorbed into both of these two aspects of divine expression, but not functioning itself as a middle factor. When this has been achieved, the true nature of Nirvana will be comprehended, the beginning of that endless Way which leads to the One; this is the Way whereon duality is resolved into unity, the Way that Members of the Hierarchy are seeking to tread and for which They are preparing.

From Esoteric Psychology II – Chapter I – The Egoic Ray – The Growth of Soul Influence

When the work under the first category is accomplished upon the physical plane and its technique is understood, man can then achieve escape from the physical body in full, waking continuity of consciousness. When a similar work has taken place on the higher plane and the “bridge” is satisfactorily built, then the “initiate” can escape from the limitations of form life and enter into that state of consciousness called Nirvana, by the Buddhist. This high state of being has to be entered also in full continuity of consciousness. Both these major crises in the life of the soul, – one leading to physical incarnation and one producing the liberation of the soul from that condition, – are, and must always be, the result of group vibration, of group impulse, group incentive and group impetus. One impetus originates in the group of souls, of which an incarnating ego is an integral part; the other is the result of the activity of the groups of atoms which are vibrating in response to (but not in unison with) that egoic impulse. In this phrase is summed up the work and opportunity of the soul, for it works towards the regeneration of matter and not towards the consummation of its own salvation. It might be stated that the liberation of the soul or ego comes about when its work of salvaging matter (through utilizing it and building it into forms) has been carried forward to a desired point. It is not primarily due to the attainment of a certain spiritual stature by the man and the demonstration of certain spiritual qualities. This desired stature and these spiritual qualities are manifested when the vehicles have been “occultly saved”, and matter has thus been transformed, transmuted and symbolically “raised up into heaven”. When the vehicles vibrate in unison with the soul, then is liberation achieved.

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Note added by me.

If I understand it correctly the causal vehicle is destroyed or “blown out” at the fourth initiation and this if not accompanied by the vacation of the physical vehicle corresponds to sopadhishesa-nirvana or nirvana with remainder.

Initiation IV – The Great Renunciation

Excerpted from:

“Initiation, Human and Solar – Chapter IX – The Path of Initiation” By Alice Bailey & Djwhal Khul

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Before the fourth initiation can be taken, the work of training is intensified, and the hastening and accumulation of knowledge has to be unbelievably rapid. The initiate has frequent access to the library of occult books, and after this initiation he can contact not only the Master with whom he is linked and with whom he has worked consciously for a long time, but he can contact and assist (in measure) the Chohans, the Bodhisattva, and the Manu. He has also to grasp the laws of the three lower planes intellectually, and likewise wield them for the aiding of the scheme of evolution. He studies the cosmic plans and has to master the charts; he becomes versed in occult technicalities and develops fourth dimensional vision, if he has not already done so. He learns to direct the activities of the building devas, and at the same time, he works continually at the development of his spiritual nature. He begins rapidly to coordinate the buddhic vehicle, and in its coordination he develops the power of synthesis, at first in small measure, and gradually in fuller detail.

By the time the fourth initiation is taken the initiate has mastered perfectly the fifth subplane, and is therefore adept, – to use a technical phrase, – on the five lower subplanes of the physical, astral, and mental planes, and is well on the way to master the sixth. His buddhic vehicle can function on the two lower subplanes of the buddhic plane.

The life of the man who takes the fourth initiation, or the Crucifixion, is usually one of great sacrifice and suffering. It is the life of the man who makes the Great Renunciation, and even exoterically it is seen to be strenuous, hard, and painful. He has laid all, even his perfected personality, upon the altar of sacrifice, and stands bereft of all. All is renounced, friends, money, reputation, character, standing in the world, family, and even life itself.

Excerpted from:

“The Rays and the Initiations – Part Two – Section Two – The Aspirant and the Major Initiations”

By Alice Bailey & Djwhal Khul

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Initiation IV – The Great Renunciation or Crucifixion

This initiation of renunciation (called “The Crucifixion” by Christian believers) is so familiar to the majority of people that I am hard put to it to say that which will arrest your attention, and thus offset a familiarity which necessarily lessens the importance of the theme in your consciousness. The idea of crucifixion is associated in your minds with death and torture, whereas neither concept underlies the true meaning. Let us consider some of the significances connected with this fourth initiation.

The sign of the Cross – associated in the Western world with this initiation and with the Christian faith – is in reality a cosmic symbol, long antedating the Christian era. It is one of the major signs to be found in the consciousness of Those advanced Beings Who, from the distant sun, Sirius, the seat of the true Great White Lodge, watch over the destinies of our solar system, but Who pay particular attention (why They do so is not yet revealed) to our relatively little and apparently unimportant planet, the Earth.

The word “crucifixion” comes from two Latin words signifying to “fix on a cross” (I have asked A.A.B. to look this word up in the dictionary so that you can have a sense of surety). The cross referred to in reference to this particular initiation is the Cardinal Cross of the heavens. It is to this cross that the disciple shifts at the fourth initiation, from the Fixed Cross of the heavens. This fixed cross is the one on which he has been crucified from the moment he found himself upon the Path of Probation and passed from thence on to the Path of Discipleship. On that Path – having transcended the world of phenomena and established an unbroken contact with the Monad, via the antahkarana – he renounces the Mutable Cross of existence in the three worlds (the world of appearances), and after a period of time he transfers from that cross on to the Fixed Cross, which is set up in the world of meaning where he has steadily learnt to dwell. This covers the period of the first three initiations. Now, being liberated through renunciation, he needs no longer to undergo the tests, trials, and difficulties which crucifixion on the Fixed Cross inevitably entails; he can now take his place upon the Cardinal Cross, with all its cosmic implications and opportunities which are then conferred. This – as far as the individual is concerned – is necessarily symbolic and figurative in its teaching. As far as the Heavenly Man is concerned, however, the application is not symbolic. It is far more factual. From the angle of the supreme Masters on Sirius, our planetary Logos, Sanat Kumara, is still on the Fixed Cross; He mounted the Mutable Cross in the first solar system; the Fixed Cross still holds Him in this solar system “fixed in His place”; in the next solar system, He will transfer Himself to the Cardinal Cross, and from “thence return to that High Place from whence He came.” You can see, therefore, why I emphasize the fact that these three crosses are simply symbols of experience in relation to the individual disciple. Let us consider this a little more closely:

  1. The Mutable Cross governs the three worlds and the astral plane in particular. On this cross the average man is “crucified” until he achieves the needed experience and consciously reorients himself to another phase of unfoldment.
  2. The Fixed Cross governs the five worlds of human development and conditions the experiences of all disciples. Through the discipline and the experiences thus gained whilst on this cross, the disciple passes from one renunciation to another until complete freedom and liberation has been achieved.
  3. The Cardinal Cross governs the Master as He passes through the remaining five initiations; the fourth initiation is, curiously enough, governed by neither the Fixed Cross nor the Cardinal Cross. The disciple is descending from the Fixed Cross and seeking to mount the Cardinal Cross, and it is this transition period and experience which practically govern Him. It might therefore be noted that there are three initiations which test the disciple as to knowledge and experience: the first, the second and the third; then there comes an initiation of transition, followed by five initiations which the Master undergoes upon the Cardinal Cross.

It should be remembered that the distinctive nature of the man upon the Mutable Cross is that of self-consciousness; that the disciple upon the Fixed Cross is rapidly becoming group conscious when the experiences undergone have been rightly assimilated; and that the Master on the Cardinal Cross is distinguished by a universal consciousness which passes finally into cosmic consciousness – a state of being unknown to you, even in the wildest flights of your imagination. The first hint of the growth of cosmic consciousness comes when the disciple passes through the sixth Initiation of Decision. He determines then (by means of His enlightened will and not His mind) which of the seven Paths He will decide to follow. From that time on, the consciousness of the greater Life which enfolds our planetary Logos, as He enfolds humanity within His consciousness, increasingly controls the attitude, the awareness and the activities of the Master.

You can see, therefore, how this initiation of crucifixion (which the Christian world has appropriated for itself) is far vaster in its implications than students suspect. Yet this appropriation was intentional under the divine Plan of the Hierarchy, for always some great Teacher – by His life and teaching – will call attention to some particular initiation. The Buddha, for instance, in His Four Noble Truths, stated in reality the platform upon which the initiate of the third initiation takes his stand. He desires nothing of a personal nature; he is liberated from the three worlds. The Christ pictured for us and emphasized the fourth initiation with its tremendous transition from the Fixed Cross to the Mount of Ascension, symbol of transition, through initiation.

This crucifixion initiation has a major instructive feature. This is preserved for us in the name which is frequently given to this fourth initiation: the Great Renunciation. One tremendous experience is vouchsafed to the initiate at this time; he realizes (because he sees and knows) that the antahkarana has been successfully completed and that there is a direct line of energy from the Spiritual Triad, via the antahkarana, to his mind and brain. This brings to the forefront of his consciousness the sudden and appalling recognition that the soul itself, the egoic body on its own level, and that which for ages has been the supposed source of his existence and his guide and mentor, is no longer needed; his relation, as a soul-infused personality, is now directly with the Monad. He feels bereft and is apt to cry out – as did the Master Jesus – “My God, my God, why hast Thou forsaken me?” But he makes the needed renunciation, and the causal body, the soul body, is relinquished and disappears. This is the culminating renunciation and the climaxing gesture of ages of small renunciations; renunciation marks the career of all aspirants and disciples – renunciation, consciously faced, understood and consciously made.

I have hinted earlier to you that this fourth or Renunciation Initiation is closely linked with the sixth initiation and with the ninth. The sixth initiation is only possible when the initiate has definitely made the needed renunciations; the reward is that he is then permitted to make a perfectly free choice and thus demonstrate his essential and gained freedom. The ninth initiation (that of the Refusal) has in it no element of renunciation. It is not a refusal to hold, for the initiate is at the point where he asks and holds nothing for the separated self. At that final planetary initiation the Master is brought face to face with what might be called cosmic evil, with that reservoir of evil which cyclically overflows the world, and also with the massed group of masters of the Black Lodge. He refuses recognition. This I will deal with later when we take up that particular initiation.

In connection with this Initiation of Renunciation there are some most interesting correspondences which throw a bright, illuminating light upon its significance. They are known to you in some measure, because I have dealt with the significance of the fourth Ray of Harmony through Conflict, and the fourth kingdom, the human, in my earlier writings; it might, however, serve some useful purpose if I bring some of them together and show how this Initiation of Renunciation is of supreme importance to humanity and to the individual initiate who is, of course, a member of the fourth kingdom. First of all, this great act of renunciation marks the moment when the disciple has nothing in him which relates him to the three worlds of human evolution. His contact with those worlds in the future will be purely voluntary and for purposes of service. I prefer the word “renunciation” to the word “crucifixion” because the last word simply emphasizes the suffering undergone by the initiate as he renounces all that is of a material nature and becomes a permanent and (if I may use such a term) a non-fluctuating and unchanging member of the fifth kingdom in nature, the kingdom of God, called by us the Hierarchy. Forget not that the three worlds of ordinary evolution constitute the dense physical subplanes of the cosmic physical plane.

Crucifixion embodies the concept of extreme physical suffering of a protracted nature, its last “three hours” according to the Bible story, typifying the three planes of our evolution. On all three planes, the disciple renounces; on all three planes he is, therefore, crucified. It connotes the ending of a life and – from the cosmic angle – of the personality life of the soul through many incarnations. If it is a statement of fact that the time sense is the response of the brain to a succession of states of consciousness or of events, and if it is equally true that (to the soul) there is no such factor in consciousness as time but only the Eternal Now is known, then the three worlds of incarnated being constitute one unit of experience in the life of the soul – an experience which ends at the crucifixion, because the soul in incarnation definitely, consciously and by the use of the enduring will, renounces all, and turns his back upon the material world, finally and for ever. He has mastered all the uses of the three worlds of experiment, experience and expression (to use three terms with which I have familiarized you in my other books), and now stands liberated.

Each initiate who makes this renunciation and undergoes the consequent crucifixion is in a position to say with the first of our humanity to do so, “I, if I be lifted up, will draw all men unto Me.” So spoke the Christ. The initiate is lifted up by his renunciation – which he makes through the “blood of the heart” – out of the world of material phenomena, because he has freed himself from any desire for them, from any interest in them and from any hold they may ever have had over him. He is completely detached. It is interesting to note that the Master Jesus underwent the renunciation initiation whilst at the same time the Christ was raised up at the seventh or Resurrection Initiation. So the two stories of these two great Disciples are parallel – One so obediently serving the Greater, and the Christ submitting His will to that of His Father in Heaven.

This initiation is therefore, in a unique sense, a culminating experience and a point of entrance into a new life for which all the past has been a preparation. After the ninth initiation, the Refusal Initiation, there comes a cosmic repetition of the Renunciation experience, this time devoid of the crucifixion aspect; the initiate at that great moment renounces or refuses contact with the cosmic physical plane on all its seven levels of awareness, unless he has chosen (at the sixth Initiation of Decision) the Path of World Service.

During the experience of the initiatory process in its first three phases, the initiate rejects control of the energies which are seated in the three centers below the diaphragm; he renounces their use for personality or selfish reasons. The center at the base of the spine has received and distributed the energy of self-will (the will of the lower self) and is emptied and stands ready for the dynamic reception of the higher will which – using the spinal channel as the pathway or the symbol of the antahkarana – will pour into it from the highest head center. The sacral center which has received and distributed the energy which has fed the physical appetites to a far greater extent than is at present realized, is also under control – a control which is related to normal and proper direction from the throat center and to the preservation of life on the physical plane, if the initiate chooses to incarnate for service ends. The solar plexus center, which has received and distributed the energy of the astral plane, the energy of desire and of emotion, is likewise cleansed and purified; its energy is transmuted to such an extent that it can pass under the complete control of the heart center, which henceforth and until the seventh Initiation of the Resurrection is “that whereby the initiate performs his hierarchical obligations.” Therefore, at the Great Renunciation, the three lower centers reach a point of utter purification or speaking symbolically – of utter emptiness. No energy of their own (related to the selfish aeonial past) is left; they are simply pure receptacles for the energies of the three higher centers. The three lower centers are related to the three worlds of personality evolution; the three higher centers are related to hierarchical work and living and are under the control of the initiate – a control which becomes increasingly perfect until the seventh Initiation of Resurrection. At that momentous resurrection, they become no longer of service; the Master needs no energy centers, and His consciousness is transcended and transformed into a type of awareness of which those who have not experienced these initiations know nothing. If He chooses to take a physical vehicle (as many will when the Christ reappears and the Hierarchy is externalized on Earth), the Master will “function from the above to the below” and not (as is the case today with all disciples, though naturally not with the Masters) on “the below towards the above.” I am here quoting ancient phrases to be found in the archives of the Hierarchy. They will therefore need no centers on the etheric levels of our planetary physical plane.

At this fourth initiation the initiate begins to function entirely and always upon the fourth plane, the buddhic levels of the cosmic physical plane – our intuitional plane. This is the case whether you count from below upwards or from above downwards. You have here again an indication of the central position of this initiation and of its importance. It is preceded by three initiations and succeeded by three initiations, leading up to that of the seventh or final planetary initiation, because the remaining two initiations are fundamentally not related in any way to our planetary Life. It is because of this permanent transition of the initiate’s “living focus” – lifted out of the three worlds on to the buddhic plane – that the concept of resurrection has crept into the Christian teaching so that the Crucifixion Initiation is portrayed as preceding the Resurrection Initiation; this is in reality not the case, except in a lesser degree and as symbol of future experience.

In the same way, the concept of sacrifice has permeated all the teaching anent the Crucifixion or the Renunciation Initiation, both in the East and in the West. This is a sacrifice idea associated with the concept of pain, agony, suffering, patience, prolongation and death. Yet the true root of the word remains the same and gives the true significance: “Sacer,” to make holy; that is what in truth happens to the initiate; he is “made holy”; he is “set apart” for spiritual development and service. He is separated off from that which is natural, material, transmitted and handicapping, trammeling and destructive, and from that which lessens right activity for that which is new. He learns to define the Wholeness which is his divine right and prerogative.

The beauty of the interpretation of this initiation and the reward to those who attempt to penetrate to its true meaning and significance are untold; it requires, however, the teaching of the East and of the West to arrive at the true understanding of the experience. The concept of a clean break with the old life in the three worlds of experience which has characterized the work of the soul for so long is obvious. It is death in its truest and most useful form; every death, as it takes place today and on the physical plane, is therefore symbolic in nature, pointing to the time when the soul finally “dies” to all that is material and physical, just as the human being dies to all contact in the three worlds before resuming incarnated living.

On the buddhic or intuitional plane (the fourth level of the cosmic physical plane) the mind nature – even that of the higher mind or the level of abstract thought – loses its control over the initiate and is henceforth only useful in service. The intuition, the pure reason, complete knowledge illumined by the loving purpose of the divine Mind – to mention some of the names of this fourth level of awareness or of spiritual sensitivity – takes its place and the initiate lives henceforth in the light of correct or straight knowledge, expressing itself as wisdom in all affairs – hence the titles of Master of the Wisdom or Lord of Compassion given to Those Who have taken the fourth and the fifth initiations; these follow very closely upon each other. From the buddhic level of awareness, the Master works; on it, He lives His life, undertakes His service and furthers the Plan in the three worlds and for the four kingdoms in nature. Let this not be forgotten. Also, let it be remembered that this achievement of focus and this attained freedom are not the result of a symbolic ceremony, but are the result of lives of suffering, of minor renunciations and of conscious experience. This conscious experience, leading to the fourth initiation, is a definitely planned undertaking, arrived at as true vision is gradually conferred, the divine Plan is sensed and receives cooperation, and intelligent aspiration takes the place of vague longings and sporadic efforts “to be good,” as it is normally expressed by aspirants.

It will be clear to you, therefore, why this fourth initiation is ruled or governed by the fourth Ray of Harmony through Conflict. The harmonizing of the lower centers with the higher, the harmonizing or establishing of right relations between the three worlds of human evolution and the buddhic plane, the rapport gradually being brought about by each succeeding initiation, between humanity and the Hierarchy, plus the service of establishing right human relations among men – these are some of the results which you even now grasp theoretically; these you will also grasp practically and substantially one day in your own experience. It is with this ray energy that the initiate works as he makes the Great Renunciation and is transferred thereby to the Cardinal Cross of the Heavens. This is the energy which enables him to live in the Eternal Now and to renounce the bindings of time. Through the entire experience he fights against that which is material; under the law of our planet (and, if you only knew, under the law of our solar system) nothing is achieved except by struggle and conflict – struggle and conflict associated on our planet with pain and suffering but which, after this fourth initiation, is devoid of suffering. A hint as to the purpose for which our little planet exists and its unique position in the scheme of things can here be noted.

As I mentioned earlier, the initiate now works from “above downwards.” This is only a symbolic mode of speech. Like his great Master, the Christ, when he seeks to serve humanity he “descends into hell” which is the hell of materialism and of physical plane life, and there labors for the furtherance of the Plan. We read in the Christian teaching that “Christ descended into hell and taught the spirits which are in prison” for three days. This means that He worked with humanity in the three worlds (for time and the process of events are regarded by philosophers as synonymous in meaning) for a brief period of time, but was called (on account of His unique task of embodying for the first time in world history the love principle of divinity) to be the Head of the Hierarchy.

The same concept of working in the three worlds of physical plane existence (in the cosmic sense) is embodied for us in the phrase found in the New Testament that “the veil of the temple was rent in twain from the top to the bottom.” This is the veil which, symbolically speaking, divides or shuts off humanity from participation in the kingdom of God. This was rent by the Christ – an unique service which He rendered both to humanity and to the spiritual Hierarchy; He made it easier for a much quicker communication to be set up between those two great centers, of divine life.

I would ask you to ponder this Initiation of Renunciation, remembering ever in your daily life that this process of renunciation, entailing the crucifixion of the lower self, is only made possible by the practice of detachment every day. The word “detachment” is only the Eastern term for our word “renunciation.” That is the practical use of such information which I have here given to you. I would ask you also (curious as it may seem) to get used to crucifixion, if you care to use that word; to permit yourself to get accustomed to suffering with detachment, knowing that the soul suffers not at all, and that there is no pain or agony for the Master Who has attained liberation. The Masters have each and all renounced that which is material; They have been lifted out of the three worlds by Their Own effort; They have detached Themselves from all hindrances; They have left hell behind and the term “spirits that are in prison” no longer applies to Them. This They have done for no selfish purpose. In the early days of the Probationary Path, selfish aspiration is foremost in the consciousness of the aspirant; however, as he treads the path, and likewise the Path of Discipleship, he leaves all such motives behind (a minor renunciation) and his one aim, in seeking liberation and freedom from the three worlds, is to aid and help humanity. This dedication to service is the mark of the Hierarchy.

You can see, therefore, how the Buddha prepared the way for the Initiation of Renunciation or of Crucifixion by His teaching and His emphasis upon detachment. Think on these things and study the great continuity of effort and cooperation which distinguishes the Members of the spiritual Hierarchy. My prayer and wish is that your goal may be clear to your vision and that the “strength of your heart” may be adequate to the undertaking.

More Than Meets the Eye – What is Your Degree?

Many people are hung up on status, kudos and ranking.

Twenty-one years ago, I had not encountered the so-called “Blue Books”. I considered myself quite smart by virtue of my position at a top university, and the number of academic papers I had published.

There was a whole swathe of stuff that I had not encountered, yet I was starting to encounter it. The notion of Masters of Wisdom and Initiates was alien to me, but I am/was a researcher. I like to delve.

The following diagram shows the Planetary Hierarchy as per AAB and the Tibetan in 1925, roughly a hundred years ago. It distinguishes Masters who have had more than five initiations, initiates of the first, second, third and fourth degree, disciples, those on the probationary paths and average humanity of all degrees.

Where would you put yourself on this delineation?

Are you “average” humanity, “special clever” humanity or some kind of an initiate dude?

It suggests three basic strands of endeavour: the will aspect, the second ray love-wisdom aspect and the active intelligence aspect.

I have reason to believe that my causal vehicle corresponds to the second ray love-wisdom aspect, that I am therefore of the elephant dreaming class. I am not too lovey-dovey, so I suspect that I manifest more of the wisdom aspect than the love one.

If the details presented in the blue books are accurate The Tibetan took the fifth in 1875 as an old man and was still writing by amanuensis some 75 years later.

I suspect that my erstwhile colleagues might find this a tad hard to believe. Even though they have never met The Tibetan they would assume such claims to be fictional, they may even scoff out of hand.

Where do you think I am on this delineation?

Does it really matter?

If we are ignorant even though we don’t know it, are we right to opine and with adamant conviction?

Could there be more than meets our self-centred and physical plane eyes?

Transmutation, Transformation and Transfiguration

There is a human tendency to read things verbatim or dead letter or face value only. The extent to which one has this tendency depends on personal preference and psychological orientation.  To some extent educational training plays a role too. As an INFJ with dominant introverted intuition, I tend to miss the dead letter interpretation on occasion, this is because I am nearly always looking for deeper meaning and a metaphor can provide for me what might take several paragraphs of descriptive text to explain.

It amuses me slightly to image someone working with 20 pounds of antimony in a furnace in his shed. One of the main criticisms people have of the bible stems from an insistence on a dead letter interpretation. People read “the gospel” in a dead letter way. I have speculated that given when it was written the vast majority were illiterate, it is in fact full of metaphors and other narrative devices. People like to argue the toss and nit-pick about their own personal face value interpretation of text.

The Tibetan describes the first three initiations as Transmutation, Transformation and Transfiguration. This is a very alchemical way of explaining. Alchemy to my eyes is not trying to turn base metal into gold, rather it is about transmuting one’s shortcomings into a more helpful set of behaviours. Mares says that the warrior’s path is a path of the three Ts as above. If you look at the degree of change implicit in the language, it starts small and gets bigger.

The alchemical transmutation changes one’s beingness, the transfiguration transfigures which sounds like a whole order of magnitude more radical. Within the scheme of the Tibetan, the third initiation is considered the first “proper” initiation and is indicative of final liberation. After the third it is only a few more lifetimes before the causal vehicle is “blown out”.

Given that human minds are trained in school to compare and contrast, to use ratioing or so-called rational mind we are trained to pick holes in things, to find fault. Searching for holism is discouraged and my even be seen as wishy-washy. We are trained to justify our answers, this tendency for justification has allowed humanity to participate in some truly heinous acts.  

{Everyone is doing it, I was only following orders, there is a precedent.}

I can read alchemical texts from a basis of a degree level understanding of modern {relatively now} chemistry and the periodic table. I don’t imagine myself ever trying some of the frankly dangerous sounding experiments. If one reads Hermetica, attributed to Hermes Trimegistus there is a whole lot of sense in parts. It can be enjoyable to read things and not want to argue the toss and be “right”. Just let it flow over and enjoy someone else’s train of thought.

One of the first things to transmute is to change closed, dogmatic, I am right mind to a more open enquiring and non-concluding mind. There does not have to be a conclusion. This goes against everything we are taught in school. There must be a summing up and a conclusion.

Why?

Explain to me why there must be a conclusion, explain to me why there must be a right answer. Justify your answer.

Nagal-Dreamer-Dreamed

Is it necessary to have a model with which to understand living as a human being on this planet and in our times?

The short answer to this is no. There are many people who have but a passing notion of God and some vague concern about heaven and hell but that is as far as it goes. If one does genuinely believe in heaven and hell and sin, then it would be pretty stupid to carry on sinning. If one thinks that there is only one life and after than nothing, even that as a philosophy has implications, namely that time is precious one might seek to make the most of that time. I think the trouble is people think a whole bunch of different things at different times and don’t have a core life philosophy, it is too inconvenient.

They may be interested in money, self-advancement, lots of clothes, lots of sex, lots of food etc. They may like attention, fame and praise. I suspect that the vast majority of people haven’t really considered what life is all about or they have swallowed what they have been told at whichever temple they subscribe to and without thinking about it over much, let the clergy do that for us. Life is a social interaction thing without much meaning. People may be seeking romantic love and the building of a family, which is very time consuming.

I’ll speculate as a whole we are getting increasingly secular and materialistic and that our morals are declining. The obsession with image is a pandemic which outstrips coronavirus, and it is one that lock down and vaccine cannot ease.

There are a whole range of belief systems out there. Some of them describe the same things but from slightly different angles.

My model for understanding is based on one which might be described nagal (or spirit), dreamer, dreamed or monad, causal vehicle, personality. So, the causal vehicle acquires for itself a new human body and personality, each time it incarnates, or the dreamer dreams in another dreamed, a being and a life.

I have only used one concept here which differs from the outlines in the first paragraph, namely reincarnation. For some this is a nice concept and for others it is absurd. I personally am confident that reincarnation happens not because I read it in a book nor because someone in a funny costume told me. It is a concept which is consistent with my own experiences. I have memories of previous lives. If one wished one could argue that I have made up these memories, they are my delusion. It is impossible to prove either way, certainly to the standard of six sigma statistical proof. I know philosophically that I am placing a bet. The light could go out and that is the end, I could end up on a barbecue or at the pearly gates. I am betting that that isn’t the case. I won’t be having loads of virgins at my disposal. I have clarity at least on that bet.

From my meditations outside the crown chakra, it seems likely to me that my abstract awareness persists in a non-corporeal state and will do so after death. This could be termed monad or expression of nagal’s awareness.

If, as I have been “told” I will never incarnate again, then what happens? My awareness persists in an abstract formless state a kind of quasi-eternal Jhana, a state of contemplation, until the end of this Kalpa.

I will no longer be separate as a causal entity, I will have returned to “the source” and blended back as a piece of that totality, into that awareness. There is still some measure of differentiation, but I can no longer say I or even us. Perhaps a part of a wider awareness, yet intermingled with it, without boundary or distinction, is a way to look at it. Though eyes do not exist in this state, conceptualize it perhaps. Free of the limitations of a brain who knows what is possible?  I will not hanker after another piece of meat to live in.

I have a notion that I am on my way to my home world from whence I came somewhere up by Sirius. This would be seen as the flakiest thing someone from my background would say. It would be pounced upon as being ridiculous. But then they have never met the Great White Lodge on Sirius, nor The Nameless One. It is only a notion, not even a hypothesis.

If I strip it down, I believe that awareness exists in non-corporeal states and that from time to time that awareness takes on form, a form prone to physical plane death or mortality. Immortality is not living for ever it is not being born to flesh again, no more mortality.

That sentence says a lot and does not need much embellishment. Good models are not complicated.

Perhaps this one suffices?