Author Archives: Hālau ʻĀha Hūi Lanakila

Theosophy | INTEGRATION AND RECURRENCE – I

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 If, on the one hand, a great portion of the educated public is running into atheism and skepticism, on the other hand, we find an evident current of mysticism forcing its way into science. It is the sign of an irrepressible need in humanity to assure itself that there is a Power Paramount over matter; an occult and mysterious law which governs the world, and which we should rather study and closely watch, trying to adapt ourselves to it, than blindly deny, and break our heads against the rock of destiny. More than one thoughtful mind, while studying the fortunes and reverses of nations and great empires, has been deeply struck by one identical feature in their history, namely, the inevitable recurrence of similar historical events reaching in turn every one of them, and after the same lapse of time. This analogy is found between the events to be substantially the same on the whole, though there may be more or less difference as to the outward form of details.

H.P. Blavatsky
The Theosophist, July 1880

 Cyclic causation or the eternal law of periodicity stands midway between the affirmation of the Absolute and the postulate of progressive enlightenment in the set of fundamental axioms of Gupta Vidya. Pointing to the inexorable alternation of day and night, of birth and death, of manvantara and pralaya, cyclic law ensures that all events along with their participants, great or small, are comprehended within the archetypal logic of the Logos in the cosmos. Gupta Vidya indicates the mayavic nature of all manifestation in relation to the Absolute, whilst at the same time stressing that karmic responsibility is the pivot of all spiritual growth. The essential significance of the complex doctrine of cycles sometimes seems difficult to grasp in theory or to apply in practice. If the mind misconceives the metaphysical distinction between TAT and maya, then the dignity of spiritual striving through cycles under karma will be minimized. Self-examination and self-correction may be neglected owing to a false and merely intellectualist theory of transcendence. Conversely, the mind which embraces a too literalized conception of the immanence of the Absolute will find itself mired in experience with no accessible power of transcendence. It will tend to acquiesce in a sanguine or despairing doctrine of mechanical destiny which is psychological fatalism resulting from a mistaken conflation of causality with the ephemeral forms of outward events.

 The true teaching of cyclic causation implies neither a trivialization nor a mechanization of life in a vesture in terrestrial time. Instead, it intimates the mysterious power of harmony, the irresistible force of necessity, which resides in the eternal balance of the manifest and the unmanifest in every living form and phase of the One Life. The ceaseless vibratory motion of the unmanifest Logos is the stimulus of the complex sets and subsets of hierarchies of being constituting the universe; and of the intricate and interlocking cycles and subcycles of events that measure out its existence. The intimate relationship between temporal identity and cyclic existence is symbolized in the identification of the lifetime of Brahmā with the existence of the universe, a teaching which also conveys the true meaning of immortality in Hiranyagarbha.

 From the standpoint of universal unity and causation, the universe is a virtual image of the eternal motion or vibration of the unmanifest Word, scintillating around a set of points of nodal resonance within that Word itself. From the standpoint of individual beings involved in action, the universe is an aggregation of interlocking periodic processes susceptible to reasoned explanation in terms of laws. Understanding the nature of cycles and what initiates them, together with apprehending the mystery of cyclic causation itself, requires a progressive fusion of these two standpoints. The exalted paradigm of the union of Eternity and Time is Adhiyajna, seated near the circle of infinite eternal light and radiating compassionate guidance to all beings who toil in the coils of Time. Established in Boundless Duration, all times past, present and future lie before his eye like an open book. He is Shiva, the Mahayogin, the leader of the hosts of Kumaras, and also Kronos-Saturn, the lord of sidereal time and the ruler of Aquarius. If humanity is the child of cyclic destiny, Shiva is the spur to the spiritual regeneration of humanity. And, if the Mahatmas and Bodhisattvas, the supreme devotees of Shiva, live to regenerate the world, then it is the sacred privilege and responsibility of those who receive their Teachings to learn to live and breathe for the sake of service to all beings.

 It is in this spirit that H.P. Blavatsky, in her essay entitled “The Theory of Cycles”, suggested several keys to the interpretation of cyclical phenomena. We can readily discern the vast variety of periodic phenomena which has already been noticed in history, in geology, in meteorology and in virtually every other arena of human experience. We can also recognize the statistical recurrence of certain elements in reference to economics, to wars and peace, to the rise and fall of empires, to epidemics and revolutions, and also to natural cataclysms, periods of extraordinary cold and heat. H.P. Blavatsky’s intent was not merely to persuade the reader of the pervasiveness of periodic phenomena through the multiplication of examples, but rather to convey the immanent influence of the power of number and of mathematics within all cyclic phenomena. She reviewed the original analysis of certain historical cycles made by Dr. E. Zasse and published in the Prussian Journal of Statistics. Dr. Zasse presented an account of a series of historical waves, each consisting of five segments of two hundred and fifty years, which have swept over the Eurasian land mass from east to west.

 According to Dr. Zasse’s chronology, which began at approximately 2000 B.C., the year 2000 of the present era should mark the conclusion of the fourth such wave, and the inception of yet another wave from the east. Commenting briefly upon the importance of one-hundred-year cycles within the longer cycles indicated by Dr. Zasse, H.P. Blavatsky cited his analysis of ten-year and fifty-year cycles of war and revolution affecting European nations. In order to draw attention away from external events and to direct it towards deeper psychological causes, she pointed out:

 The periods of the strengthening and weakening of the warlike excitement of the European nations represent a wave strikingly regular in its periodicity, flowing incessantly, as if propelled onward by some invisible fixed law. This same mysterious law seems at the same time to make these events coincide with astronomical wave or cycle, which, at every new revolution, is accompanied by the very marked appearance of spots in the sun.

 Elsewhere, both in Isis Unveiled and The Secret Doctrine, she made reference to the eleven-year sunspot cycle, suggesting something of its occult significance in the respiration and heartbeat of the solar system.

 During the nineteenth century a number of scientists speculated about the relationship of sidereal and terrestrial events. Dr. Stanley Jevons, one of the founders of econometrics, saw a correlation between sunspot cycles and the rises and falls of economic output and productivity. Jevons went so far as to speculate that “the commercial world might be a body so mentally constituted . . . as to be capable of vibrating in a period of ten years”. In The Secret Doctrine, H.P. Blavatsky observed:

 Drs. Jevons and Babbage believe that every thought, displacing the particles of the brain and setting them in motion, scatters them throughout the Universe, and they think that ‘each particle of the existing matter must be a register of all that has happened’.

The Secret Doctrine, i 104

 

 Correlating this idea to the occult conception of the enduring impress of thought upon the subtle matter of the invisible human vestures, H.P. Blavatsky intimated the vital relationship between the impress of sidereal influences upon the psyche and the cyclic destiny of human souls.

 The Hindu Chitra-Gupta who reads out the account of every Soul’s life from his register, called Agra-Sandhani; the ‘Assessors’ who read theirs from the heart of the defunct, which becomes an open book before (whether) Yama, Minos, Osiris, or Karma – are all so many copies of, and variants from the Lipika, and their Astral Records. Nevertheless, the Lipika are not deities connected with Death, but with Life Eternal.

 Connected as the Lipika are with the destiny of every man and the birth of every child, whose life is already traced in the Astral Light – not fatalistically, but only because the future, like the PAST, is ever alive in the PRESENT – they may also be said to exercise an influence on the Science of Horoscopy.

The Secret Doctrine, i 105

 

 From such considerations a complex picture emerges of a myriad overlapping cycles and subcycles on several planes of existence. Whilst the enormous breadth and depth of cyclic phenomena would render elusive and exacting analysis of cycles for the neophyte in Gupta Vidya, one should attempt to nurture a cool apprehension of the regular periodicity in the excitement of mental and physical forces affecting both collective and distributive karma. It may help to begin with a relatively simple example. Consider the case of a single family living within a larger household and a local community. Each member of the family is born at a different moment. Each, therefore, has a different constellation in the ascendant at the moment of birth, and each has different cycles determined by the positions of the moon, the planets and the stars in the heavens at the moment of birth. For each, the angular relationships between these sidereal bodies – and their placement relative to the zenith and horizon in the place of the individual’s birth – will vary. Already, even at the simplest level, one can see an inherent complexity to the cyclic destiny of every individual.

Raghavan Iyer
The Gupta Vidya III

Theosophy | SPIRITUAL WILL – I

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 The vital interrelationship of Nature and of humanity, as well as the complex process of evolution and of history, is essentially the manifestation of unity in diversity. Every human being is a compact kingdom with manifold centres of energy that are microcosmic foci connected with macrocosmic influences. There is a fundamental logic to the vast unfolding from One Source through rays of light in myriad directions into numerous centres that are all held together by a single Fohatic force, an ordering principle of energy. The logic of emanation is the same for the cosmos and for the individual. The arcane teaching of the divine Hierarchies, of Dhyani Buddhas, of the three sets of Builders and of the mysterious Lipika conveys intimations of invisible, ever-present, noumenal patterns that underlie this immense cosmos of which every human being is an integral part. The ordered movement of the vast whole is also mirrored in the small, in all the atoms, and is paradigmatically present in the symmetries and asymmetries of the human form with its differentiated and specialized organs of perception and of action.

 Modern man, burdened by irrelevant and chaotic cerebration, often fails to ask the critical, central questions: What does it mean to have a human form? Why does the face have seven orifices? What does it mean to have a hand with five fingers? Why is one finger called the index finger and what is the purpose of pointing in human life? What is the significance of the thumb and what is its connection with will and determination, which must be both strong and flexible? Can flexibility and fluidity be combined in human life in ways analogous to what is exemplified in the physical world by all the lunar hierarchies impressed with the intelligence that comes from higher planes? What is the function of the little finger, which is associated with Mercury? What is the connection between speech and this seemingly unimportant digit which is important for those who have skill in the use of hands, whether in instrumental music or in craftsmanship? When one is ready to ask questions of this kind, taking nothing for granted, then one can look at statues of the Buddha and of various gods in many traditions, where the placement of the hand is extraordinarily significant: whether it is pointing above, pointing below, whether it is extended outwards, whether it is in the form of an oblation or receiving an offering, or in the familiar mudra of the hand that blesses. What is the meaning of joining the thumb and the central finger, which is given great importance in mystical texts like the Hymn to Dakshinamurti?

 The moment one begins to raise such innocent questions about the most evident aspects of human existence, it immediately becomes clear that pseudo-sophisticated people are prisoners of the false idea that they already know. And yet self-reliance and spontaneous trust are so scarce in the world of the half-educated. Many people are so lacking in elementary self-knowledge that when a person meets another, instead of a natural response of receptivity and trust, there is an entrenched bias engendered by fear and suspicion. This has been consolidated through the establishment of a Nietzschean conceptual framework in which all human relationships are viewed simply in terms of domination and being dominated. This obsessive standpoint drains human relationships of deeper content, of spiritual meaning and moral consciousness. All moral categories and considerations become irrelevant when one entirely focuses upon an ethically neutral and colourless conception of the will. To assume and act as if everything turns upon the master-slave relation is a major block to the development of self-consciousness, as Hegel recognized. Humanity has left behind its feverish preoccupation with false dominance in formal structures. The seventeenth and eighteenth centuries witnessed the emergence of a higher plateau of individual and collective self-consciousness. All men and women are the inheritors of the Enlightenment, with its unequivocal affirmation of the inalienable dignity of the individual, who can creatively relate to other human beings in meaningful dialogue and constructive cooperation.

 Rooted in a simplistic but assertive mentality, dissolving all moral issues, the language of confrontation and of submission is irrelevant to the universal human condition and to the hierarchical complexity of Nature. Any person with a modicum of thought who begins to ask questions about the marvelous intricacy and dynamic interrelationships of Nature – questions about the sun and the stars, the trees and forests, the rivers and oceans, and above all about human growth – will readily recognize that no real understanding of the organic processes of Nature can be properly expressed in terms of such jejune categories as dominance and submission. Nor can any meaningful truths about the archetypal relations between teachers and disciples, parents and children, friends and companions, be apprehended through the truncated notion of an amoral will. Human life is poetic, musical and poignant. It has an open texture, with recurrent rhythms, and it continuously participates in concurrent cycles. To know this is to recognize, when viewing the frail fabric of modern societies, that human evolution has not abrogated the primordial principles of mutuality and interdependence, but indeed abnormal human beings and societies have become alienated from their inner resources of true strength and warmth, trust and reciprocity. The Golden Rule remains universal in scope and significance. There is not a culture or portion of the human race, not an epoch in history, in which the Golden Rule was not understood. Without this awareness there would be no social survival, let alone its translation into the language of roles and obligations and into the logic of markets. Reciprocity is intrinsic to the human condition.

 By rethinking fundamentally what it means to confer the potency of ideation upon primal facts such as the conscious use of the human hand, one can discard much muddIed thinking which is the prolific parent of a vast progeny of distrustful, fearful, weak and wayward thoughts that are constantly tending in a downward direction. Spiritual will can be strengthened when a person meditates upon the cosmic activity which is partly conveyed through creation myths, and may be grasped metaphysically in terms of the abstract becoming more and more, yet only incompletely, concrete. There must be a firm recognition of the necessary gap – inherently unbridgeable – between the unconditioned and the conditioned, between noumenal light and its phenomenal reflections. For those who begin to sense this in the ever-changing world, it can help to initiate a revolution in their everyday relationships. The true occultist starts at the simple level of constant thoughtfulness and moves to a mode of awareness whereby he can effortlessly put himself into the position of another human being.

 It is the hallmark of spiritual maturity that one has no sense of psychological distance from another, that one cannot only salute but also share the unspoken subjectivity of another human being. When a thoughtful person begins to look at others in this way, the need for involuntary karma and mere extensions to superficial human contact will be replaced by the inward capacity, through every opportunity that comes naturally, to discover the universal meaning of human evolution, the potential richness and actual limitations of human nature, and the shared pathos of the spiritual pilgrimage of humanity. As depth of awareness is gained, it is possible to educate one’s perceptions and one’s responses to the world, cleansing the mind and the heart, and releasing the spiritual will. One can cultivate a real taste for the rarefied altitudes of Himalayan heights whereupon sublime truths are experienced as noumenal realities.

 The awakening of intuitive insight is an essential prerequisite to authentic participation in human life. Noetic awakening presupposes that one learns to take nothing for granted, and repeatedly re-creates a sense of wonder and openness. It is necessary to increase silence in relation to speech, contemplation in relation to action, and deliberation in relation to impetuous response. Living from within, each day becomes charged with rich significance and is a vital link in a continuous thread of creative ideation. So immense are the potentials of human consciousness that for a true yogin a single day is like an entire incarnation. When individuals truly kindle the spark of Buddhi-Manas, they can rapidly move away from the nether region of dark distrust and abject dependence, and actively think in terms of the high prerogatives and vast possibilities of human life. Through calm contemplation they can come closer to the highest energies in the cosmos. Through proper alignment with what is above and within, they readily perceive the world as a shadowy reflection of reality, and also see beyond fleeting images to the hidden core of what gives vitality and continuity to the stream of consciousness. The restoration of Buddhic perception gives a preliminary understanding of what it is like to become constitutionally incapable of distrust, delusion, cowardice and craving. The mental portrait of the self-governed Sage, whoever remains in effortless attunement to the parentless Source, becomes a transforming reality in daily life. One no longer inhabits the terrestrial region of time and space in which linger many deluded souls for whom one feels true compassion, but one ascends to the empyrean of divine ideation.

Raghavan Iyer
The Gupta Vidya III

A full “VIRGO month”: two New Moons in the same sign and two Eclipses – September 21st, 2025

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This is the second Eclipse of September and the second New Moon in Virgo. The first took place on August 23 at 0° Virgo, inaugurating the sign from its threshold; the second arrives on September 21 […]

Source: A full “VIRGO month”: two New Moons in the same sign and two Eclipses – September 21st, 2025

Theosophy | THE PILGRIMAGE OF HUMANITY – I

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 Paranirvana is that supreme state of unconditioned consciousness which connotes freedom from the entire process of becoming, the ‘chain of dependent origination’ and involuntary incarnations. The soul’s pilgrimage over eighteen million years of self-conscious existence, and for a much longer period in the future, is truly an awesome and arduous journey through the great Circle of Necessity. Each immortal soul has been repeatedly embodied in the seven kingdoms of Nature, and participated in every possible form through a collective monadic host. Each individual monad has at some remote time experienced the myriad modes of mineral, vegetable and animal life, as well as the variegated centres of consciousness of the three elemental kingdoms. In more recent manvantaric time every human being has traversed the tremendous gamut of contrasting states of mind that are induced by the polarities of self-conscious existence. All this is possible and necessary, according to arcane metaphysics, because “every atom in the Universe has the potentiality of self-consciousness in it, and is, like the Monads of Leibnitz, a Universe in itself, and for itself. It is an atom and an angel.” The Paranirvanic consummation of the soul’s pilgrimage presupposes the existential realization that the individual self-consciousness of human beings is the dim reflection of the universal self-consciousness of the Dhyanis. These are the Buddhas of Contemplation, such as Amitabha overbrooding Gautama Sakyamuni, “manifesting through him whenever this great Soul incarnates on earth as He did in Tzon-kha-pa”.

 Since the enormous potential for divine regeneration is present in every atom, the conventional distinction between animate and inanimate matter is extremely misleading. Everything is alive through awareness; all is consciousness. A few people know intuitively, and many sense psychically, what the ancient schools of wisdom openly taught – that spiritual growth involves the interaction of incipiently self-conscious invisible centres of energy with already perfected human monads. The Hindu teachings about the thirty-three crores of devas and devatas, echoed in mythic allusions to sylphs, salamanders, undines and gnomes, are all references to elementals. In every single elemental life and in every point of invisible space there is potential self-consciousness and some degree of active intelligence. Owing to this ubiquitous presence throughout the course of evolution, the deeper the self-consciousness of human beings, the more effectively they can quicken the intellectual unfoldment of what is potentially present in the whole of life. In Gupta Vidya there are strict rules about magnetic specialization, an essential prerequisite to the creation through meditation of beneficent channels for consciousness. Nourished by meditation and protected by magnetic purity, consciousness becomes so charged with universal light that it can exercise complete control over the entire sphere of perception and activity.

 There is a sum-total of potentials in consciousness, perception and energy that pertains to each self-conscious human monad over eighteen million years. This sum-total has a necessary connection with the spectrum of possibilities in any given lifetime for any human being. Owing to the immersion of consciousness in illusory time, the real person does not consist solely of what is seen at any particular moment, but is constituted by the sum of all the varied and changing conditions from the initial appearance in material form to eventual disappearance from the earth. From birth till death each human incarnation is a series of transformations that is seemingly endless, but which may be partly understood by considering the permutations and combinations of the seven sacred planets and twelve zodiacal signs acting through a variety of aspects and angles. Yet the myriads of transformations a human being undergoes on earth from birth to death are all encompassed by the small circle of time within which a single life is lived. Therefore there is a sum-total, which in turn is included within a much vaster sum-total, unknown to human beings in general, but which exists from eternity in the future and passes by degrees through matter to exist for eternity in the past. To intuit this existence is to awaken to the immense potential of self-consciousness as the guiding force of evolution; to sense its presence in each event is to embark on the path of Paranirvana. To witness its universal dimensions, so that the past and future lie before one like an open book, is to become a Mahatma for whom the grand sum-total is archetypally reflected in the earthly existence of every human soul.

 It is possible in principle for the immortal soul to draw into the realm of self-conscious awareness any portion of the experience and knowledge that is already summed up in its immemorial pilgrimage. This would have been very difficult to conceive in the nineteenth century, but is more comprehensible in the age of DNA and the microprocessor. One needs little familiarity with electronics to recognize that millions of items of information can be registered in minute devices, and little awareness of contemporary biology to apprehend that every possible transformation of a human body over a lifetime is potentially present in the embryonic germ cell. Ancient wisdom teaches that by the end of the seventh month of development much more than can be grasped by modern biology is already inscribed in the foetal vesture as a set of possibilities. Crucial among these is the noetic capacity to make a decisive difference in the extent to which one draws upon and experiences the sum-total of possible configurations. By deep thought and study, by the daily use of true knowledge, by meditation and calm contemplation, by creative interaction with Nature and with other minds, human beings can affect the degree to which they self-consciously experience what is actually going on in all the vestures from the moment of birth to the moment of death.

 Maya or illusion is inextricably involved in the idea of separate existence as a monad. From the philosophical perspective of universal self-consciousness, the immense pilgrimage of the human soul is somewhat unreal. Even from the standpoint of the monad enduring over eighteen million years, a hundred lives in succession is mayavic, rather like glancing through a few slides. A single life on earth is barely an instant, if entire solar systems which emerge and disappear over millions upon millions of years are mere winks in the Eye of Self-existence. What then is the meaning and value of a single human life? While there is an extraordinary range in potential human awareness, most beings are “living and partly living”, in the phrase of T.S. Eliot. They are hardly aware of the dynamic processes behind incarnate existence, and from the perspective of the immortal soul they are not awake and scarcely alive. One has to come out of the psychic sleep of a lifetime for there to be a moment of true spiritual awakening to universal causation, human solidarity and the reality of a law-governed universe working ceaselessly through thought, will and feeling, on a cosmic plane but also in and through every single human being on earth. Spiritual awakening is not merely a shift in one’s plane of consciousness, but a fundamental alteration of perspective regarding consciousness itself beyond all its planes of embodiment and manifestation.

 Maya or illusion is an element which enters into all finite things, for everything that exists has only a relative, not an absolute, reality, since the appearance which the hidden noumenon assumes for any observer depends upon his power of cognition. To the untrained eye of the savage, a painting is at first an unmeaning confusion of streaks and daubs of colour, while an educated eye sees instantly a face or a landscape. Nothing is permanent except the one hidden absolute existence which contains in itself the noumena of all realities. The existences belonging to every plane of being, up to the highest Dhyan-Chohans, are, in degree, of the nature of shadows cast by a magic lantern on a colourless screen; but all things are relatively real, for the cogniser is also a reflection, and the things cognised are therefore as real to him as himself.

The Secret Doctrine, i 39

Raghavan Iyer
The Gupta Vidya III

Theosophy | THE VIGIL NIGHT OF HUMANITY – II

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 No one can separate himself from the meanest and most wretched of the earth. As soon as human beings utter the sacred sound of the AUM, yet harbour selfish thoughts and intentions, consolidating them and presuming to judge harshly a single being (let alone those who have played such sacrificial roles throughout eighteen million years), they are warped and self-condemned. They cannot hope to benefit at the moment of death from the regenerative compassion of the Bodhisattvas. It is in blind ignorance that human beings perform these extraordinary antics, becoming mere mediumistic entities, collections of diseased and distorted life-atoms, brought together by a pathetic preoccupation with personal failure. The very idea is false. It is false at the very root. There can be no solace for the individual except in the context of universal enlightenment, universal progress and universal welfare. Any human being not threatened by the fact that other human souls exist, not disturbed by the fact that humanity is on the march, can receive help, but only in proportion under law and provided that he does not ask for any more than he deserves and not at the expense of any other being.

 Thus, when the Avataric affirmation of Krishna is made and humanity is given its warning, this is done with a calm indifference to the opinions of individuals but with an unqualified insistence upon the simple proposition that the whole is greater than the part, that the tree is greater than the branch, that the mighty forest is greater than any individual tree. That eternal principle is the enduring basis of the custodianship of the sacred Mysteries amongst the Brotherhood of Bodhisattvas, who serve Krishna faithfully in ceaseless and effortless devotion, without let or hindrance, “without variableness or shadow of turning”. This principle has been assiduously upheld without exception in every ancient nation and civilization of the earth, and it will not be forgotten in the future. The doors of the Mystery Temples must remain forever sealed, except to those whose Buddhic intuition resonates to the larger vision, the deeper purpose of all humanity.

 All ancient nations knew this. But though all had their Mysteries and their Hierophants, not all could be equally taught the great metaphysical doctrine; and while a few elect received such truths at their initiation, the masses were allowed to approach them with the greatest caution and only within the farthest limits of fact. ‘From the DIVINE ALL proceeded Amun, the Divine Wisdom . . . give it not to the unworthy,’ says a Book of Hermes. Paul, the ‘wise Master-Builder,’ but echoes Thoth-Hermes when telling the Corinthians ‘We speak Wisdom among them that are perfect (the initiated) . . . divine Wisdom in a MYSTERY, even the hidden Wisdom.’

H.P. Blavatsky

 The golden tones of the humanity of the future have already begun to ring out around the globe, and have been greeted with gladness in the hearts of myriads of unknown human beings in every land. For those who have not yet felt it fully, or only intermittently within themselves, the problem is tunnel vision, an inability to see beyond and outside the narrow horizon of one’s own myopic perception. This tunnel vision is a great obstacle to each and every one who wishes to come out of the multitude, especially in this extremely visual culture, descended from the peasants of the earth. In narrowness and instantaneity there is no basis for growth and enlightenment. The eyes and ears are proverbial liars. Rather, one must learn to use the eye of mind, to awaken the eye of the soul. Above all, in mystic meditation one must draw within one’s own sanctuary in one’s inmost heart, because only there can one come closer to the Logos in the Cosmos, closer to the living god in every man, woman and child on this earth. Many people are ready for this, now more than ever. But there are also, alas, some who are part of the sickness of the past.

 Each human being, as a self-determining agent, is responsible for the opportunities and obstacles of his own making. Therefore, each must learn that to wish all human beings well means to hope that everyone may become a friend of the best in himself, may draw apart from the snake of separateness and the slime of selfishness, and emerge from the pit of ignorance, learning instead to use the senses and organs, and especially the sacred organ of the Logos called the tongue, on behalf of universal good. Yet, one cannot learn to affirm the authentic accents of human brotherhood all at once. Those who have made resolves to do so should not expect that they are abruptly going to become new people. At the same time, new beginnings are indeed possible.

 All human beings know that they have had many opportunities to make some small difference to the quality of their life and consciousness. It is possible to make a much greater difference in the presence of the Guru and the Divine Wisdom, especially if one makes use of every opportunity, in the dawn and at twilight, at midday and perhaps even at midnight. Everyone can find some few moments during the day to devote himself to the sacred purpose of self-regeneration. That is the critical message of metapsychology. And that is why the opportunity is given to various individuals, though they may be ignorant of the ABCs of the Sanatana Dharma, to do that which over a hundred years very few could do effectively, to study Gupta Vidya, the Secret Doctrine, in a way that provides the basis for meditation. When the teachings are meditated upon daily, in conjunction with the use of bija sutras (mantrams given for the sake of creating a current that may be carried throughout the day), together with self-correction, hope is awakened. Regardless of the gravity effect from the past, individuals may make a new beginning; the more that beginning is made on behalf of all that lives, the more that beginning will become a holy resolve. It will be blessed by all the gods and guardians of the globe, and by the Avatar of the age.

 This has nothing to do with nineteenth century rituals and Victorian habits, with slavish adherence to calendars and clocks. No one need labour under false burdens of expectation and regret bolstered by pseudo-psychological theories of human nature. These are but the rationalizations and residues of the failure of individuals to sort out their own lives, to see and acknowledge the nature of their obligations, needs and wants. Today, all over the globe, more courageous men and women than ever before are preparing themselves to become true learners and have already sensed and saluted in their hearts a new current of global awakening. Seeing beyond roles and discerning the principles of metapsychology within their own experience, by honest and voluntary work they are making their own modest but genuine contributions to the whole, thus inserting themselves into the humanity of the future and quietly unravelling the spiritual promise glimpsed in the vigil night of meditation.

 The quintessential meaning of the contemporary revolution in human self-awareness is contained in the metapsychological teachings that are the basis of Buddhi Yoga. The moral diversity human beings exhibit, ranging from pure compassion to abject selfishness, is to be understood in terms of the distinction between human individuality and its transitory mask, the personality. The tendency of the outward character is determined by the inward polarity of Manas. As H.P. Blavatsky explains:

 The mind is dual in its potentiality: it is physical and metaphysical. The higher part of the mind is connected with the spiritual soul or Buddhi, the lower with the animal soul, the Kama principle. There are persons who never think with the higher faculties of their mind at all; those who do so are the minority and are thus, in a way, beyond, if not above, the average of human kind. These will think even upon ordinary matters on that higher plane.

H.P. Blavatsky

Raghavan Iyer
The Gupta Vidya III

Theosophy | THE VIGIL NIGHT OF HUMANITY – I

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 If the Higher Mind-Entity – the permanent and the immortal – is of the divine homogeneous essence of ‘Alaya-Akasa,’ or Mahat, – its reflection, the Personal Mind, is, as a temporary ‘Principle,’ of the Substance of the Astral Light. As a pure ray of the ‘Son of the Universal Mind,’ it could perform no functions in the body, and would remain powerless over the turbulent organs of Matter. Thus, while its inner constitution is Manasic, its ‘body,’ or rather functioning essence, is heterogeneous, and leavened with the Astral Light, the lowest element of Ether. It is a part of the mission of the Manasic Ray, to get gradually rid of the blind, deceptive element which, though it makes of it an active spiritual entity on this plane, still brings it into so close contact with matter as to entirely becloud its divine nature and stultify its intuitions.

H.P. Blavatsky

 The poet Tennyson proclaimed: “Ring out the old, ring in the new.” There is, at this point in the history of human evolution, a tremendous and unprecedented golden opportunity. Its origin is not in outward forms and institutions, but in consciousness itself; its promise is rooted in a radical restructuring of the ratios in human consciousness between the unmanifest and manifest. Since this revolution arises within the very principle of Manasic self-consciousness, it can be neither understood nor entered through tellurian conceptions of human history or egoity below the fourth plane. Yet, everywhere, men and women of moral courage can glimpse this subtle transformation through the intimations of awakened intuition, and can authentically respond to the noumenal initiatives of our time. Each may uncover within himself the spiritual resources to contribute to the humanity of the future and the strength of mind to take those decisions at the moment of death which will assure participation in that future.

 Before the dawning of the new order of the ages, in which the relations of nations will be changed significantly, humanity will witness the dismantling of the old structures. The clarion call has been sounded and it will be maintained continuously until all the obsolete megaliths that wallow in the debris of the past and the humbug of history, and until all the appalling vicissitudes of the Karma of Israel over two thousand years, will come to an end, and end not with a bang but a whimper. It is the solemn duty of those who have had the sacred privilege of entering the orbit of the 1975 Cycle to draw apart, in the words of St. Paul, from the multitudes of fatalists and to insert themselves into the whole human family. This is not easy, for everyone is a victim of his own karma over millions of years. All this karma may be strangely brought together in a concentrated form in a single lifetime, through a process which defies analysis and baffles imitation, and which can only be glimpsed intermittently, in hints and whispers, until the moment of death, when the immortal soul lays down its garment and gains, at last, some inkling of the hidden meaning of human life.

 One of the long-standing problems with the western world, especially over the past two hundred and fifty years, has been its baseless assumption that the entire world owes it an explanation. The many owe no explanation to the few, and above all, there is no explanation owed to the ignorant and uninitiated by the Society of Sages. Krishna owes no one any explanation. If this is understood, it will become clear that human beings have assumed needless burdens of false knowledge. Through a mistaken conception of knowledge they assume that what they repeat below the fourth plane they truly know, because they have failed to grasp the crucial distinction between ‘knowing how’ and ‘knowing that’. Reading a textbook on carpentry does not ensure that one can become a carpenter. A cookbook does not make a chef. If this is true of carpentry and cooking, of music and mathematics, it is even more true of spiritual wisdom. The mere fact of repeating words below the fourth plane does not admit the soul of man to the stream of search. No one becomes a mountain climber by dreaming about it, or by exchanging images and fantasies with others. The truth can only be known by testing and training one’s psyche, and this cannot be done without first asking who is really testing and training the psyche. If a human being were merely one of the six specialized principles of human nature, it would be impossible to engage in self-redemption.

 All the principles of man are derivatives and reflections, on different planes of substance, of One Life, One Light and One Energy. When a human being ascends above the fourth plane and becomes immortal, living in the instrument but in the name of the music, inhabiting the vessel but in the name of the Light, remaining in the mask but in the name of the Nameless, he has become attuned to humanity at large. Anyone at any time can become more attentive to the vast milling crowds of human souls, who, though they may wander in the dark and sometimes tumble in the dust, come together in the dusk. As souls, all withdraw into deep sleep and come closer to the Divine within, finding in “nature’s second course” the nourishment and strength which enables them to arise the next day and continue with courage their pilgrimage. To become attentive to the cry of the human race, to become responsive to the immemorial march of all human souls on this vast and uncharted pilgrimage, is also to come closer to Krishna within, and to comprehend the affirmation: “I am seated in the hearts of all beings and from me comes knowledge and memory and loss of both.”

 There is that facet of the Logos which is karma, the complex interaction of all life-atoms below the fourth plane in the great wheel of life, as Buddha called it. All of these participate at different rates and with different degrees of semi-unconsciousness – partial, imperfect self-consciousness –in the long pilgrimage. Therefore, human beings generally do not know who they are, where they are or what goal they seek. This threefold ignorance is an integral part of the human enterprise. In the modern world, those who failed spiritually, being unable to maintain even minimal standards of what it is to be human, developed theories based upon the corruption of consciousness to apply to most human beings, who, however imperfect, are not warped in the essential intuitions of the heart. It is the tragedy of man and of human history that the monstrous necromancy and extreme sickness of so few should have imposed so great and so intolerable a burden upon large masses of human beings. This is the fault of modern miseducation, rooted in false ideas of human life, which asserts the quaint dogma – for which there is no evidence and never will be – that the human being is the body, that there is only one life, that this is a universe without moral law, that everything is chaos and without meaning, and that by counting the heads of the mindless, by collating the opinions of cerebrating machines, there is an accredited basis for either Truth or Equality or Freedom. There is none, and therefore the ritual of democracy has failed. All the deceptive tokenism that resulted from the eighteenth century revolution has evaporated.

 Each human being is a Monad or individual, a ray of the Divine, immortal in essence, yet only potentially so as an incarnated ray working in vestures that are evidently mortal. These vestures, ever changing and evanescent, compel every human being to interact with all the seven kingdoms of nature. There is not an animal, not a plant or mineral, not a star or galaxy or planet, which does not feel every subterranean influence in nature. Therefore, all human beings are brought together in a vast solidarity of being in which breathe millions upon millions of centers of light in all the variegated kingdoms of nature. In finding itself, humanity must rediscover its ontological basis in the entire cosmic scheme. Five million years ago in Atlantis, human beings sought the mystery fires but then, alas, degraded them. They sought thaumaturgic powers at the expense of the majority of mankind. They exploited the theurgic traditions of their wiser ancestors. They generated the intoxicating idea of individual perfection, for which exclusiveness there is no cosmic provision in the grand scheme of evolution. There is not a human being on earth who could truly ascend above the planes without coming into a compassionate relationship with all life. The true Teaching, which has always existed in the world, guarded in sanctuaries around the globe, reminds us that no one can ever make any real spiritual progress except on behalf of all humanity.

Raghavan Iyer
The Gupta Vidya III

Astrology | TAURUS New Moon and the dance of fixed signs choreographed by Lilith – April 27th, 2025

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On April 27, the New Moon in Taurus invites us, as it does each year, to plant intentions in fertile ground. But this time, the earth is not still. Something stirs in the deep dark of Gaia. Beneath […]

Source: TAURUS New Moon and the dance of fixed signs choreographed by Lilith – April 27th, 2025

Alchemical Thoughts … 

by in Comparative Esotericism, Energywork, Gnosticism, House of RA, Newsletter, Rosicrucianism | Leave a comment

May be a doodle of text

“The external world is not God, and will not be God in all eternity. The world is merely a state of existence wherein God is manifesting Himself.” (Stief., ii. 316.)

“If you consider the depth of heaven, the stars, the elements, and the earth, you will, of course, not grasp with your eyes the pure and clear Godhead, although God is there and within it; but if you rise up in your thoughts and direct your mind to God, who in His holiness rules within the All, you are then penetrating through heaven and grasping the very sacred heart of God Himself.” (Aurora, xxiii. 11.)

“Before the time of the creation of heaven, the stars, the elements, and also before the creation of the angels, there was nothing but Deity, reproducing itself for ever sweetly and lovely, and conceiving of its own image.” (Aurora, xxiii. 15.)

“God did not create for the purpose of perfecting Himself, but to reveal Himself to Himself in great joy and magnificence. This joy did not begin with the beginning of creation, but it has been from all eternity a subjective state in God.” (Signature, xvi. 2.)

“We cannot reasonably suppose any formation or differentiation to have existed in the eternal One from which, or according to which (formation) something could have been made; for if such a form, or predisposition to making a form, had existed, there would have been another cause, besides God, from which the form would have resulted, and then there would have been something else (another god), and not the one only and eternal God.” (Baptism, i. 1.)

“Creation is nothing else but a revelation of the all-essential, unfathomable God, and whatever exists in His own eternal evolution, which is without a beginning, is also in that creation. But the latter is in regard to God what an apple that grows upon a tree is to the tree. The apple is not the tree, but grows out of the power of the tree. Likewise all things have their origin in divine desire, and that desire caused them to enter into being. In the beginning there was nothing to produce them, except the mystery of eternal generation (evolution).” (Signature, xvi. 1.)

“No creature can issue from the purely divine state of being, because this state has neither cause nor beginning, nor can it be brought into a beginning.” (Grace, viii. 45.)

“Within the light and the heart of God, as such, there can be nothing created; because the light is the end of nature and has no quality. Therefore it cannot change or be made into anything, but remains for ever the same in eternity.” (Three Principles, x. 41.)

— Jacob Boehme (1575-1624)