The eternal and transcendental geography of Mount Meru is partially mirrored in divisions of the earth connected with the polar regions. Hence, northern Asia is termed the eternal or perpetual land and the Antarctic is called the ever-living and the concealed. The freedom of the polar regions from the vicissitudes of racial evolution and geological change is a reflection of the permanence of the axis mundi of Mount Meru. The association of the North Pole with Sveta Dwipa, however, should not be thought of merely in terms of a terrestrial region. It would be more helpful to think of a Fohatic magnetic field associated with ice and snow. It is to be found both in snow-capped mountains and in desert oases, such as the Gobi Desert of Central Asia. The poles of the earth are likened in Gupta Vidya to valves regulating the ingress and egress of the solar-selenic radiance affecting the earth. They are intimately connected, through Fohatic arteries girdling the globe, with the circulations of daimons in the atmosphere. By correspondence, within the human form they are analogous to the circulation of the blood and other fluids with their invisible elemental constituents.
To connect this meta-geography with the inward life of the soul, one must connect the idea of pilgrimage to the idea of the restoration of the obscured flows of spiritual energies within the human temple. As Shankara and others taught, the sacred places of pilgrimage in the world mirror centres within the human body. Thus, there is a deep meaning behind the saying of the Puranas that even the incarnated gods themselves rejoiced to be born in the condition of men in Bharata Varsha in the Third Root Race. In one sense, Bharata Varsha is India, the original chosen land and the best division of Jambhu Dwipa. More essentially, Bharata Varsha is the land of active spiritual works par excellence, the land of initiation and divine knowledge. Hence H.P. Blavatsky’s remark that one who visits India in a proper state of mind can find more blessings and more lessons than anywhere else on this earth.
Evidently, this must not be understood in an external mechanistic or physical sense, since there are millions upon millions of souls on the Indian subcontinent who have nothing to do with this eternal current. Just as thousands of people might never show Buddhic perception, even though they saw Sir Richard Attenborough’s powerful film on Gandhi, so too, numerous individuals could either visit or be born in India without developing Buddhic insight. Rather, H.P. Blavatsky’s comment must be understood in the light of Christ’s statement that whenever two or three are gathered in his name, he was present amongst them. Again, one could think of the meaning of Dharmakshetra in Kurukshetra, the invisible and omnipresent field of dharma wherein all human beings ceaselessly live and move. Hence the teaching of the eighteenth chapter of the Gita: “Wherever Krishna, the supreme Master of devotion, and wherever the son of Pritha, the mighty archer, may be, there with certainty are fortune, victory, wealth, and wise action.”
The awakening of Buddhi depends upon soul refinement and soul sensitivity, which can only emerge from a noetic understanding of the noumenal language of the soul. That language is experienced by every human being during deep sleep, but it can only be developed when significant connections are made between what transpires in deep sleep and in waking life. One must learn to understand arcane symbols at many levels. One must, for example, become receptive to the idea that the Sveta Dwipa of the Puranas is one with the Shamballa of Buddhist tradition, and that both are identical with the abode of the Builders, the luminous Sons of Manvantaric Dawn. All such mystical names pertain to a plane of consciousness accessible to human beings within. Mount Meru and the mystical descent of the Ganges can be correlated with critical points within the spiritual spinal cord and the invisible brain. Yogic meditation transports one to inner centres, wherein dwell the gods of light. In this Sveta Dwipa, the luminous Sons of Manvantaric Dawn are eternally present during the mahamanvantara. Though they came out of the Unknown Darkness, according to mythic chronology, they are still ever present on that plane as the root of the world, as timeless spectators in the bliss of non-being. Man links heaven and earth so fully that no mode of incarnation can entirely erase the alchemical signature of one’s origin.
The lessons of mythic chronology and mystical geography must be applied by each individual to his or her own incarnation. All human beings are always involved with the cycles of the gods and daimons, the devas, devata and elementals. Every child is basically an Atma-Buddhic spark with a ray of lower Manas which becomes active in the seventh month in the mother’s womb. Typically, the ray of Manas does not become active until the age of seven, around which time it brings with it the power to choose and to take responsibility. In some it may be retarded, in others it may come too soon, before there is adequate moral preparation. But the parent who would follow the wise practices of the oldest cultures will only do the minimum that is needed for the baby. That parent will leave the baby alone to bathe in its own state of consciousness. At the same time, adults should listen to a baby’s sounds and address it as an immortal soul, as a human being capable of controlling and commanding the elementals. In so doing, an adult can arouse in the elementals that gather round a child those which are benevolent as well as those which are strong but not possessive. That everything essential to human life is capable of universalization and capable of becoming an object of responsibility may be imparted to a child before it learns to walk, or certainly when it learns to talk. Then it is crucial to draw out a baby’s innate intuition in Atma-Buddhi by explaining and guiding it through the incarnation of Manas.
By the age of seven, the child should have learnt to sit still and to receive wisdom, and be prepared to inhabit Bharata Varsha. This is nothing but a recapitulation of human evolution up until the midpoint of the Third Root Race, when the Manasa Dhyanis descended into the waiting human forms. Between the ages of seven and fourteen, a child must be very still, calm and deliberate. It can be taught deliberation by deliberate parents; anxious parents find, to their shock, their own neuroses reflected in their children. A child who is given enough basis for self-respect and self-consciousness without verbalization, before the age of seven, can, after Manas awakens it, engage in proper dialogue with a respect for alternatives and a freedom of thought. This combination of discernment and discipline is crucial if the child is to resist the chaos of companions in junior high and high school. Here both parents and children alike should closely observe and follow the best examples they can find. They should withdraw attention from negative examples, abstaining from needless analysis. In this way, the parent may help a child overcome the tendency, prevalent since Atlantis, of fascination with evil.
All this preparation encourages a balance between the centrifugal and centripetal forces which engage the incarnated ray more fully by the age of fourteen. The centrifugal power of spirit or Buddhi is capable of diffusing from a single point in every direction within a sphere. This omnidirectional diffusion mirrors the ceaseless motion of the Atman. In Manas, the capacity to hold, to focus and to concentrate these energies is associated with the centripetal energies. A helpful example in the balancing of these energies may be gleaned from those older cultures which never allowed people to speak when they were confused or excited until they had sat down. Adolescents must learn to collect themselves, to draw their energies together in calmness, if they are to avoid the rush, the tension and the anxiety endemic to the cycle between fourteen and twenty-one. Once they have developed some mature calmness, depth and strength, they can release the potential of the higher energies of Atma-Buddhi-Manas. In a sense, all humanity is presently engaged in this adolescent phase.
In the Aquarian Age a dynamic principle of balance is needed. Whilst this has its analogues on the physical plane, and even in the astral vesture, it must not be approached on this level, lest there be a degradation of the idea into Hatha Yoga. Instead, one must begin with the Buddhi-Manasic, with the emotional and mental nature, and find on the physical plane appropriate means of expressing that creative balance. Thus one can produce a rhythmic flow and a light ease in one’s sphere of influence which reflects a life of deep meditation. The ultimate aim is a fusion of love and wisdom, which then becomes Wisdom-Compassion, the fusion of Buddhi and Manas. The fusion of Buddhi and Manas at the highest level is inseparable from the path of adeptship.
Because of the inherent pacing and cycle of soul-evolution, and because of the karmic encrustations human beings have produced in themselves through associations with secondary and tertiary hosts of daimons, no one can be expected to accomplish all of this in a single lifetime, or indeed in any immediate future series of lives. But each being can make a beginning, and, at some level, fuse Buddhi and Manas. Although overactive in kama manas, most human beings are mediumistic, yet in the antaskarana there are authentic longings for the higher. Such longings must first be purified and made manasic through universalization. This requires sifting finer thoughts and higher impulses from the dross of kama manas, then releasing them for the welfare of humanity as a whole. This means ignoring statistical portraits of humanity given by mass media and developing an inward sense of one’s intimate relationship on the plane of ideation and aspiration with millions upon millions of immortal souls.
The more one can change the ratios of one’s thought about oneself, one’s thought about Bodhisattvas, and one’s thought about humanity, the better. As these ratios change, the patterns of one’s associations of daimons and elementals will shift, progressively transmuting one’s vestures and refining one’s capacity for benevolence. Gradually, as one thinks more and more in the direction of Bodhisattvas and of humanity, one will come to see oneself as someone who has the confidence and capacity to control elementals at home, at work and in the world. Thus, one can help oneself and so help others to recover the lost link with the Manasa Dhyanis. One may learn to become a being of true meditation and compassion, capable of serving as a self-conscious living link between heaven and earth.
Raghavan Iyer
The Gupta Vidya II
