I have just gotten to where I “trashed” my 130,000-euro job and the dream that instigated that process. One journal was almost entirely full of the meditation thought form building. The next is full of dreams pertaining to the petty dramas of day-to-day life and hardly any meditation notes.
It is just possible somebody from the space agency contacted my old employers and “had a word about me”. It is a small world.
In the meditation journal it suggested that I am somehow on the line of Avalokiteśvara, there is some flavour of this in me.
In my journal I make the hypothesis that this job with its large salary, kudos and fancy lasers to play with was by way of a temptation for me to turn away from the spiritual and back toward the material. Given that we were in the act of downsizing house to save rent money, it was pretty well timed and well designed. The not accepting the job had a number of knock-on effects in the material world.
Way back somebody told me that my predilection was Dreaming Man of Action. But I started getting loads of 18s and the wife dreamed of me being severed and I did have one very unpleasant energetic experience. Whilst I was recovering from this, moving house in the snow, the shit started to hit the fan on the material plane.
So given that and the tricorn hat dream I started a new hypothesis that I am indeed a three-pronged philosophical nagal who is also a dreamer. I am pretty out there from time to time.
It is not entirely beyond the realms of possibility. I had been trying to live life in a way that someone else suggested.
These themes of temptation run continuously for much of my adult life and by and large I have resisted temptation fairly well, not always I might add, but usually the big ones.
Only eight A4 journals to go and I’ll be up to date.
Interestingly in 2008 I had a vision of living near a river and of the Breton countryside. Oh yeah and a blue, red and black Triskelion, which kind of links across to the three-pronged nagal hypothesis.
Excerpted from Wikipedia:
The Nāga (IAST: nāga; Devanāgarī: नाग) or Nagi (f. of nāga; IAST: nāgī; Devanāgarī: नागी) are divine, semi-divine deities, or a semi-divine race of half-human half-serpent beings that reside in the netherworld (Patala) and can occasionally take human form. Rituals devoted to these supernatural beings have been taking place throughout south Asia for at least two thousand years. They are principally depicted in three forms: wholly human with snakes on the heads and necks, common serpents, or as half-human half-snake beings in Hinduism, Buddhism and Jainism. A female naga is a “Nagi”, “Nagin”, or “Nagini”. Nagaraja is seen as the king of nāgas and nāginis. They are common and hold cultural significance in the mythological traditions of many South Asian and Southeast Asian cultures. They are the children of Rishi Kashyapa and Kadru.
In Sanskrit, a nāgá (नाग) is a cobra, the Indian cobra (Naja naja). A synonym for nāgá is phaṇin (फणिन्). There are several words for “snake” in general, and one of the very commonly used ones is sarpá (सर्प). Sometimes the word nāgá is also used generically to mean “snake”. The word is cognate with English ‘snake’, Germanic: *snēk-a-, Proto-IE: *(s)nēg-o- (with s-mobile).
The mythological serpent race that took form as cobras can often be found in Hindu iconography. The nāgas are described as the powerful, splendid, wonderful and proud semidivine race that can assume their physical form either as human, partial human-serpent or the whole serpent. Their domain is in the enchanted underworld, the underground realm filled with gems, gold and other earthly treasures called Naga-loka or Patala-loka. They are also often associated with bodies of waters — including rivers, lakes, seas, and wells — and are guardians of treasure. Their power and venom made them potentially dangerous to humans. However, they often took beneficial protagonist role in Hindu mythology; in Samudra manthan folklore, Vasuki, a nāgarāja who abides on Shiva’s neck, became the churning rope for churning of the Ocean of Milk. Their eternal mortal enemies are the Garudas, the legendary semidivine birdlike-deities.
Vishnu is originally portrayed in the form sheltered by Śeṣanāga or reclining on Śeṣa, but the iconography has been extended to other deities as well. The serpent is a common feature in Ganesha iconography and appears in many forms: around the neck, use as a sacred thread (Sanskrit: yajñyopavīta) wrapped around the stomach as a belt, held in a hand, coiled at the ankles, or as a throne. Shiva is often shown garlanded with a snake. Maehle (2006: p. 297) states that “Patanjali is thought to be a manifestation of the serpent of eternity”.
As in Hinduism, the Buddhist nāga generally has sometimes portrayed as a human being with a snake or dragon extending over his head. One nāga, in human form, attempted to become a monk; and when telling it that such ordination was impossible, the Buddha told it how to ensure that it would be reborn a human, and so able to become a monk.
The nāgas are believed to both live on Nagaloka, among the other minor deities, and in various parts of the human-inhabited earth. Some of them are water-dwellers, living in streams or the ocean; others are earth-dwellers, living in caverns.
The nāgas are the followers of Virūpākṣa (Pāli: Virūpakkha), one of the Four Heavenly Kings who guards the western direction. They act as a guard upon Mount Sumeru, protecting the dēvas of Trāyastriṃśa from attack by the asuras.
Among the notable nāgas of Buddhist tradition is Mucalinda, Nāgarāja and protector of the Buddha. In the Vinaya Sutra (I, 3), shortly after his enlightenment, the Buddha is meditating in a forest when a great storm arises, but graciously, King Mucalinda gives shelter to the Buddha from the storm by covering the Buddha’s head with his seven snake heads. Then the king takes the form of a young Brahmin and renders the Buddha homage.
In the Vajrayāna and Mahāsiddha traditions, nāgas in their half-human form are depicted holding a nāgas-jewel, kumbhas of amrita, or a terma that had been elementally encoded by adepts.
The two chief disciples of the Buddha, Sariputta and Moggallāna are both referred to as Mahānāga or “Great nāga”. Some of the most important figures in Buddhist history symbolize nāgas in their names such as Dignāga, Nāgāsēna, and, although other etymons are assigned to his name, Nāgārjuna.
The Nāga Saṃyutta of the Pali Canon consists of suttas specifically devoted to explaining nature of the nāgas.
In the “Devadatta” chapter of the Lotus Sutra, the daughter of the dragon king, an eight year old longnü (龍女, nāgakanyā), after listening to Mañjuśrī preach the Lotus Sutra, transforms into a male Bodhisattva and immediately reaches full enlightenment. Some say this tale appears to reinforce the viewpoint prevalent in Mahayana scriptures that a male body is required for Buddhahood, even if a being is so advanced in realization that they can magically transform their body at will and demonstrate the emptiness of the physical form itself. However many schools of Buddhism and classical, seminal Chinese exegeses interpret the story to repudiate this viewpoint, stating the story demonstrates that women can attain Buddhahood in their current form.
According to tradition, the Prajñapāramita sutras had been given by the Buddha to a great nāga who guarded them in the sea, and were conferred upon Nāgārjuna later.
I have often pondered on the similarity of nāga with nagal and nagual, East meets West.
Gateway to the Nagual’s world similar to Nagaloka?
Does this speak to and of our times?
For many centuries humanity has cast God in its own image. We have some benevolent /vengeful geezer with a beard in a paternal sense and a Caucasian man getting nailed to the cross in Israel long before there was widespread travel and intermingling. Over the years many cultures have their own version of God and Gods. Our concept of deity is a time evolving one. This is a safe statement. Even the religions splinter and have different versions of God which arise out of the same scriptures.
I personally cannot imagine heaven and hell as they are often portrayed in artwork, because these portrayals have humans in corporeal forms. When you are dead and have quit your body, you don’t have one that looks like meat. Some people even have their body burned.
There are some questions that we cannot answer.
Science is pretty sure that the universe exists, and modern science even has a time frame for this current manifestation of the universe, 14 billion years-ish. By using instrumentation based largely on electromagnetic radiation we can measure the visible or emissive universe. This is the prakṛti or material universe, we do not have any instruments that might measure puruṣa. So even in our wisdom, which we might overestimate, we have at best half the story. The immaterial universe, the subjective is as it currently stands, beyond our instrumentation. The cycling of universe is spoken of in Vedic writings, and is not as yet forbidden by modern science, we have the so-called great crunch as a possible fate for this one. The one in which you and I are currently manifested incarnate beings.
We can say with a fair measure of confidence that the universe is.
We cannot answer why it is, nor for what purpose it manifested / is manifesting.
We might be able to offer some reasoned arguments for how come it came into being, in what way it manifests.
So, did a God kick off this whole shebang?
Does God have other beings who are his/her Gods?
Many traditions have a sense of an overarching Spirit which remains unmanifested. The so-called negative veils of existence Ain, Ain Soph, Ain Soph Aur of the kabbalist, the Nagal of the Toltecs, The Brahman and in a sense Wakan Tanka of the Sioux.
Is it necessary to invoke some kind of being? Or could we simply have “an awareness” without any form whatsoever, an awareness which is arupa, formless, no matter, no shape. As an abstract concept it is difficult to get your head around an insubstantive thing which is aware. Are we limited by our prejudices?
Now more than ever humanity is much more capable of abstract thought, we do not need oil paintings, or statues we have virtual reality and that can be time evolving.
In the Toltec Teachings there is a notion of before the universe. If there is no universe, there is no thing. No thing is very empty, a void, the utter nothingness of vacuum. We already have few problems with our cartesian thinking. What were the dimensions of this no thing? It is an invalid question because if there is no thing, even dimension has not yet manifested and remember dimension is something we humans dreamed up.
The narrative continues. This no thing this void was somehow aware, and it figured out that it was lacking “self”-knowledge there were aspects about itself which were unknown, perhaps unknowable. Remember this awareness was alone in the non-universe the void. In contemplation it had the inquiry as to what was known, unknown and unknowable. Some ”thing” stirred in its awareness. Or perhaps it might be better to say the progenitor of “thing”, this bugged it. In order to find out what was unknown it had to manifest the unknown or matter aspect of itself. It had to make stuff. Out of arupa and pure nothingness it had to manifest rupa. And so, in a quest to understand its own awareness the great Spirit, the Nagal, gave birth to an aspect of its own awareness, the Nagal’s awareness which precipitated the creation of our universe as we now know it.
To imagine even for an attosecond that we mighty comprehend an awareness capable of manifesting a universe to better understand itself, is foolhardy arrogance.
You may notice that I have used it. This it cannot be until after the very first stages of manifestation. Because it cannot exist unless there is something. Nothing implies no it. I have used it as a convenience cognisant that it is strictly a turn of phrase.
Is God – a being or a state of awareness?
This morning we awoke to find this being on our backdoor inside our closed conservatory.
A Bing image search suggests that it is a paon-de-nuit or a peacock of the night. The adults appear April to June, this one is pretty early.
As a dreaming symbol moths are symbols of power in the universal sense, a bit like THE Dao. It has perched on our door which is the dreaming symbol of possibility. It is still there now.
Here are some Toltec Aphorisms extracted from a book by Theun Mares, Toltec Teachings Vol. 6.
This is a “herald of eternity”.
We need to treat it with respect in case it is an Ally or decides to turn into an Ally.
The last time I had a head-on encounter with the ally my life changed irrevocably.
We shall see what transpires…
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?