Antahkarana, by Malvin Artley 15 Cedercrans’ Writings Compared to Bailey’S Technique of Integration for the Seventh Ray, by Zachary F

Spring 2015, Volume 11, Number 1

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Contents Volume 11, Number 1. Spring 2015 ______

FEATURES Editorial 4 Publication Policies 5 Poems of the Quarter “i thank you God for this most amazing” and “O sweet spontaneous,” by E.E. Cummings 6 Pictures of the Quarter “Seeds of Life,” “Three Devas,” and “Spring,” by Suchitra Davenport 7 Quotes of the Quarter 9 Advertising 11 ARTICLES Perspectives on the Antahkarana, by Malvin Artley 15 Cedercrans’ Writings compared to Bailey’s Technique of Integration for the Seventh Ray, by Zachary F. Lansdowne 39 The Tibetan Tetralogy of W.Y. Evans-Wentz: A Retrospective Assessment- Part Two, by Iván Kovács 65 The Lesser Known Nāth Yoga Sect and Its Insightful Metaphysics, by Vijay Srinath Kanchi and Sunil Salunke 81 GREAT ESOTERICISTS OF THE PAST Marsilio Ficino (1433-1499), by Aaron J. French 99 BOOK REVIEW Sensa: The Lost Language of the Ancient Mysteries, by Dorje Jinpa 102

The mission of the Esoteric Quarterly is to provide a forum for the exploration of esoteric philosophy and its applications. Full-length articles and student papers are solicited pertaining to both eastern and western esoteric traditions. We also encourage feedback from readers. Comments of general interest will be published as Letters to the Editor. All communications should be sent to: [email protected].

Editorial

From Syncretism to Synthesis

ll religions and spiritual traditions possess karana. The article concludes with a section A some degree of syncretism. The dynamic that relates the Tibetan Buddhist Phowa phenomenon of co-mingling happens when practice to the transfer of consciousness at one religion accepts or absorbs elements of death and to the building of the rainbow another tradition. The three Abrahamic faiths, bridge. for example, are not only extensions of each Zachary Lansdowne contributes the second other; they incorporate elements from older article in this issue which compares Lucille pagan and/or polytheistic systems. Likewise, Cedercrans’ “New Thoughtform Presentation Buddhism, especially in Tibet, preserved a of the Wisdom” to Alice A. Bailey’s teachings number of traditional themes from its Hindu on the Technique of Integration for the lineage, while some Hindu Siddha traditions Seventh Ray. The article provides an are shown to have strong Islamic and Buddhist introductory section on the Master Rakoczi, influences. Syncretism was one of the essential the Master associated with the Seventh Ray principles of Hermeticism and the late and the Cedercrans’ teachings. Also included Renaissance, and remains the most prominent is a brief profile of Cedercrans and the process characteristic of Gnosticism and the Esoteric by which her teachings were written. This is Philosophy. However, Theosophy and the followed by an in-depth interpretation of the Trans-Himalayan traditions go beyond five stages of Bailey’s Seventh Ray Technique syncretism to synthesis since neither is to which relevant statements from Cedercrans accidentally or artificially created, but united writings are applied. Lansdowne’s analysis and instead by a golden thread that is common to commentary shows that both Cedercrans and all religions, philosophies and scientific world- Bailey hold integral views of human views. The articles in this issue provide development, and that Bailey’s obscure examples of how syncretism informs and alters symbolic teachings can be clarified by religious and esoteric traditions and helps passages from Cedercran’s writings. resolve them into a subjective synthesis. Our third offering, from Iván Kovács, is part of It is well known that the Trans-Himalayan a series that examines the life and works of W. teachings have eastern foundations, but seldom Y. Evans-Wentz, the American scholar who does an author research the connections to helped to promote an understanding of Tibetan explore the similarities and differences. Our Buddhism in the West. The previous article in first article, from Malvin Artley, is the this series explored the first book in his exception. Perspectives on the Antahkarana, Tibetan tetralogy: The Tibetan Book of the surveys the theme from both the Western Dead. This article continues the discussion of esoteric tradition and the Mahayana Buddhist the remaining three books: Tibet’s Great Yogi perspective. In addition to discussing the Milarepa; Tibetan Yoga and Secret Doctrines; Buddhist antecedents from which the “Science and The Tibetan Book of the Great Liberation. of the Antahkarana” springs, the author The article includes an analysis of the forwards investigates the correlation between Western and afterwards to the fourth edition by Donald esoteric teachings on the “rainbow bridge” and S. Lopez Jr., who proffered a detailed and the Tibetan Bardo practice for death and dying. critical evaluation of the original texts and the However, the author shows that the states life of Evans-Wentz. Also provided is a described in the Bardo Thödol can also be response to Carl Jung’s “Psychological experienced in meditative states during a Commentary” on The Tibetan Book of Great systematic practice in building the Antah- Liberation.

Our final article—The Lesser Known Nāth importance of establishing a more conscious Yoga Sect, by Vijay Srinath Kanchi and Sunil and harmonious relationship with the devic Salunke—explores The Nāth order, a syncretic and nature kingdoms. Such a deep response to system which draws its lineage back to Lord the beauty and inner life of nature is revealed Shiva. The order was systematized by the in the three paintings featured here, each of Mahasiddha Goraknath who is widely credited which opens the heart and mind to the with the formulation of Hatha Yoga. While energetic dimensions inherent in the natural Nāth yoga utilizes techniques aimed at world and creative life forces of Spring. conditioning the physical body, such as Donna M. Brown Pranayama and Asana as a tantric practice, its Editor-in-Chief primary goal is gaining mastery over the mind and bringing about cessation of all mental Publication Policies activities so that the highest state of absolute Articles are selected for publication in the truth and consciousness can be attained. In Esoteric Quarterly because we believe they addition to exploring the Nāth Siddhis, the so represent a sincere search for truth, support the called “Masters of Magical Powers,” the article service mission to which we aspire, and/or touches upon the esoteric tenets of the Nāth contribute to the expansion of human school by comparing it with the well-known consciousness. Patanjali yoga system. Publication of an article does not necessarily We have included a short paper from Aaron J. imply that the Editorial Board agrees with the French on the Renaissance theologian and views expressed. Nor do we have the means to syncretistic philosopher Marsilio Ficino, one verify all facts stated in published articles. of the “Great Esotericists of the Past,” who believed that all the world’s religions could be We encourage critical thinking and analysis related to each other. Also included is a review from a wide range of perspectives and for an impressive new book by Dorje Jinpa, traditions. We discourage dogmatism or any titled Sensa: The Lost Language of the Ancient view that characterizes any tradition as having Mysteries. The book is a “must read” for every greater truth than a competing system. serious esoteric student. Neither will we allow our journal to be used as Our “Poems of the Quarter”— i thank God for a platform for attacks on individuals, groups, this amazing… and O sweet spontaneous— institutions, or nations. This policy applies to focus on the theme of Spring with two poems articles and features as well as to letters to the from E. E. Cummings, an American poet, editor. In turn, we understand that the author of whose work consciously takes up the Taoist an article may not necessarily agree with the principles of wholeness and entwinement with views, attitudes, or values expressed by a nature. Both of these poems are in the public referenced source. Indeed, serious scholarship domain. sometimes requires reference to work that an author finds abhorrent. We will not reject an Our “Pictures of the Quarter”—Seeds of Life, article for publication simply on the grounds Three Devas and Spring—are from Suchitra that it contains a reference to an objectionable Davenport. Suchitra is a meditation teacher, source. soul-based counselor and collaborative leader at Soul Source, Center for Conscious Living. An issue of concern in all online journals is She is a Registered Flower Essence potential volatility of content. Conceivably, Practitioner with the Flower Essence Society articles could be modified after the publication of North America and is trained in several date because authors changed their minds healing/counseling modalities. Her paintings about what had been written. Accordingly, we are based upon the premise that beauty brings wish to make our policy clear: We reserve the us into resonance with the Presence and right to correct minor typographical errors, but reminds of us of our essential nature. A further we will not make any substantive alteration to source of inspiration in her work lies in the an article after it “goes to press.”

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Poems of the Quarter by E.E. Cummings

“i thank you God for most this amazing” i thank You God for most this amazing day: for the leaping greenly spirits of trees and a blue true dream of sky; and for everything which is natural which is infinite which is yes (i who have died am alive again today, and this is the sun’s birthday; this is the birth day of life and of love and wings: and of the gay great happening illimitably earth) how should tasting touching hearing seeing breathing any–lifted from the no of all nothing–human merely being doubt unimaginable You? (now the ears of my ears awake and now the eyes of my eyes are opened)

“O sweet Spontaneous” O sweet spontaneous earth how often have the doting fingers of prurient philosophies pinched and poked thee has the naughty thumb of science prodded thy beauty how often have religions taken thee upon their scraggy knees squeezing and buffeting thee that thou mightest conceive gods but true to the incomparable couch of death thy rhythmic lover thou answerest them only with spring

Pictures of the Quarter by Suchitra Davenport

Seeds of Life Acrylic on canvas, 22” x 28” Followed by Three Devas Acrylic on canvas, 30”x 30’ And Spring Acrylic on canvas, 20”x 24”

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Quotes of the Quarter

______

e can now consider the antahkarana Henry Miller, “Creative Death,” Wisdom of the W itself as an electrical phenomenon. An Heart (New York: New Directions, 1941), 7. initial sticking point is that the antahkarana is not commonly thought of as a circuit, but more he Seventh Ray is not the ray of synthesis. as a bridge across the gap in consciousness that T The synthesis is being applied through the exists between the lower mind of the Seventh Ray simply because it is the Seventh personality and the higher mind of the Spiritual Ray which is being utilized as the energy upon Ego. However, we will recall that the this planet to carry synthesis. Synthesis in the antahkarana is actually woven around an highest sense of the word is Cosmic First Ray. already existing thread of force that stretches Synthesis as it relates to this planet is the first across this chasm. This is the sutratma, the life subray of the Cosmic Second Ray. First Ray is thread that stretches from every individualized being objectified through the Seventh. son of God on the highest planes of the system right down through the Solar Angel on the Lucille Cedercrans, Applied Wisdom mental plane and into the personality in the (Roseville, MN: Wisdom Impressions lower three worlds, delivering the vital energy Publishers, 2013), 89. of Life itself and as much of the consciousness of the higher planes that can be registered at ow the shift from the Sixth Ray any particular personality’s stage of un- N expression actually means that the ideal foldment. When our thoughts are directed back which has been held before the eyes of upwards towards this high source on the humanity as an unattainable yet most desirable spiritual realms in meditation, the antahkarana development is to be shifted from the realm of is woven around the sutratma and we have a the unattainable, to be brought down into the two way flow of living, conscious energy, and heart and mind of every human being as his this completes the fohatic or electrical circuit. goal. Instead of being worshipped, instead of Interestingly, the old commentary describes being prayed to, it is to be brought into the someone who has spun or woven the first heart and mind, and true ordered activity, tenuous strand of the upward part of this through Ceremonial Magic, to be embodied circuit as “a weaver in fohatic enterprise.” and ex-pressed in the daily life and affairs of Laurence Newey, The Antahkarana as an every member of humanity—in the daily life Electrical Phenomenon, and affairs of the civilization itself. This is the http://www.lucistrust.org/en/arcane_school/the meaning of the new Seventh Ray civilization, _electric_bridge/general_articles/the_antahkar that it brings the ideal into the field of activity. ana_as_an_electrical_phenomenon. Lucille Cedercrans, Ashramic Projections, (Roseville, MN: Wisdom Impressions he way to escape death is to escape life. … Publishers, 2012), 51. This, then, is the Rainbow — the bridge T which the artist throws over the yawning of nderstanding should not be mistaken for reality. … He works out, in his art, the unreal realization, and realization should not be triumph — since it is neither a triumph over U mistaken for liberation. life nor over death. It is a triumph over an imaginary world which he himself has created. Sogyal Rinpoche, Dialogue on the Tibetan The drama lies entirely in the realm of the Book of Living and Dying, with Swami Virato idea. His war with reality is a reflection of the New Frontier Magazine, 1994. war within himself.

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he Mahamudra teachings are profound he Natha tradition (Sampradaya) is a T instructions that lead to the realization of T timeless lineage of spiritual masters, the true nature of mind. Mahamudra is a connected with Infinite Consciousness through Sanskrit word that describes the fundamental the greatest Yogi of all ages, Babaji nature of reality, both relative and ultimate. It Gorakshanatha, the same introduced in encompasses our mundane consciousness, in Yogananda's Autobiography of a Yogi. These all its confusion, as well as the primordial ancient yogis discovered that the secret of wisdom that is its true nature. It extends to our cosmic consciousness is intimately linked with experience of all phenomena. In Sanskrit, breath mastery. The life force, which is Maha means “great” and mudra means “seal,” ordinarily used for bodily functions, can be or “symbol.” Mahamudra is like the king’s channeled for higher activities by a method of seal; once the king stamps his seal on a legal calming and stilling the ceaseless demands of document everyone has to abide by that law. the breath. No one can escape its reach. Similarly, nothing Raju Khan, Natha Sampradaya - Hatha Yoga, can escape the reach of Mahamudra—all Kundalini and Kriya Yoga (Mumbai, India: phenomena are contained within and sealed by The Himavanti Brotherhood.) this reality. This is what Mahamudra means: nothing beyond, nothing outside. No matter how hard we search, no matter how skillful or he success of this [Nātha] tradition was powerful we are, we cannot find buddhahood T partly due to the fact that its teachers did outside of our present experience. not recognize caste barriers, and their teachings were adopted by outcastes and kings Dzogchen Ponlop Rinpoche, “Pointing alike. In the course of time, the followers of Out Ordinary Mind,” Lion’s Roar, Sept. 2009. Nāthism became a “casteless” caste of spinners, weavers and metal workers. re you oblivious to the sufferings of birth, Georg Feuerstein, The Encyclopedic of Yoga old age, sickness and death? There is no A and Tantra (Boston, MA: Shambhala guarantee that you will survive, even past this Publications, Inc., 1997), 242. very day! The time has come [for you] to develop perseverance in [your] practice. For, at this singular opportunity, you could attain the arsilio Ficino brought the philosophy, everlasting bliss [of nirvāṇa]. So now is M culture and wisdom from the Egyptian, [certainly] not the time to sit idly, But, starting Greek, and Islamic worlds together with with [the reflection on] death, you should bring Medieval Christian Europe, which was a major your practice to completion! The moments of contribution to the development of Western our life are not expendable, And the [possible] society. Ficino chose the best from each of circumstances of death are beyond these worlds—separating superstition from imagination. If you do not achieve an wisdom, speculation from reason. He achieved undaunted confident security now, What point the extremely difficult integration of Platonic is there in your being alive, O living creature? reason with Christian religious doctrine. He brought the view of the immortality of the soul Padmasambhava, The Tibetan Book of the back into Christianity and convinced leading Dead: First Complete Translation (London, thinkers that the human being was a reflection UK: Penguin Classics, 2007), 8. of the divine.

y father is wisdom and my mother is Ron Cacioppe, “Marsilio Ficino: Magnus of M voidness. My country is the country of the Renaissance, Shaper of Leaders,” Integral Dharma. I am of no caste and no creed. Leadership Review, 2009. Online at: I am sustained by perplexity; and I am here to http://integralleadershipreview.com/5397- destroy lust, anger and sloth.” feature-article-marsilio-ficino-magnus-of-the- renaissance-shaper-of-leaders/. Padmasambhava

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The Path to Higher States of Consciousness ______

A Collection of Esoteric Essays

By Iván Kovács

In The Path to Higher States of

Consciousness, Kovács shares his

insights with the reader about what

esotericists understand as spirituality. He

explores those states of consciousness

that are higher than that of the

personality, and points out how we can

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consciousness – the divine birthright of

every human being who makes a

concerted effort to set his or her foot

upon the spiritual path.

200 pages, $15.93 ISBN-10: 1499608721 Available through Amazon at: http//: www.Amazon.com.

Spring 2015

Perspectives on the Antaḥkaraṇa

Malvin Artley

Figure 1: The Nine Stages of Shamatha1 Abstract dissolution in death and meditation is introduced, followed by a very brief discussion of his article is an investigation and overview Buddhist meditative practices, with an empha- T of the main concepts of the Antaḥkaraṇa, sis upon phowa practice. the means of its construction and its importance in service and meditative practice. ______Western esoteric perspectives are introduced About the Author first, followed by Buddhist perspectives. In Vajrayana Buddhism, the practice of taking Malvin Artley is an astrologer and author with a death and birth on the path to enlightenment2 is background in esoteric studies, physics, Chinese touched upon, since it is used in their medita- esotericism and industrial machinery. His focus in tions as a basis for higher spiritual attainments. recent years has been the relationships between the aforementioned fields, especially as they apply to The article introduces a perspective on the astrology and modern scientific thought, with an Antaḥkaraṇa that is not touched upon in the additional focus on Buddhist studies. He is the au- extant standard Western esoteric literature and, thor of Bodies of Fire: A Thousand Points of Light, which adds richly to an understanding and the and The Full Moons: Topical Letters in Esoteric effective construction and use of the Astrology. Malvin currently lives in northern Italy Antaḥkaraṇa. A description of the stages of and can be contacted at: [email protected]

Introduction “Antaḥ” has been translated as “within,” or more to the point, “within the heart.” Karaṇa igure 1 is a painting one typically finds in is a word meaning “causing,” “of the senses,” F murals at Buddhist monasteries that de- and most revealingly in terms of this exposi- scribes the stages of meditation in calm abid- tion, “instrumental.” The compound word ing, or shamatha. The painting is a diagram- has been variously translated as “minds,” matic representation of those stages of medita- “mind/heart” and “heart.” All translations are tion and has as its main feature a winding path valid when applied to the current subject. In along which an elephant plods, guided first by essence, the Antaḥkaraṇa is a function of four 3 a monkey and later by a monk, who after factors: chitta, manas, Ego and buddhi, the completely pacifying the elephant rides it on “Ego” being the basis of the “I” consciousness, 4 his way to attainment of higher realizations or sense of self. Chitta is the mind-stuff, or and beyond. Each elephant represents a stage mental matter, regarded largely as the concep- in one’s progress in the achievement of sha- tual (concrete) mind. Manas is the process of matha, and is a representation of the mind of mentation itself at all levels, largely regarded the monk at any particular stage. The monk as vritti (obscurations or modifications) which represents the will that is brought to bear on in the final analysis are the obscurations to en- the mind. What is of particular interest is the lightenment. final stage—the place in the painting where the path ends and is replaced instead by a rainbow, The Ego is dual in nature: on the one hand, it emanated from the heart of the monk, over expresses through the causal body and is the which the monk traverses back and forth in a incarnating soul—one of the causes of incarna- victorious pose on the back of the elephant. tion, aside from karma—when it is “downward-focused.” Thus it is the subtle sense of That rainbow bridge is a bridge of light—of 7 consciousness—which the monk, as meditator self-hood, of which the personality is the re- has himself constructed. flection. On the other hand, it is the point at which we gain entry and insight into the more Students of the books of Alice A. Bailey will spiritual aspects of ourselves, and as such, it is be well-acquainted with that bridge of rain- the gateway to wisdom. The latter is the soul bow-colored light. It is the Antaḥkaraṇa, the “upwardly focused.” Buddhi is “pure reason,” “rainbow bridge,” which enables one to pro- if we can understand that term, divorced from ceed onwards to the great expansions of con- what we know as mental constructs or con- 5 sciousness, or major initiations . Having the cepts, but it is also karmic volition—to be ex- Antaḥkaraṇa clearly developed is essential in plained shortly—which is a volition that is also any advanced meditative practice. Without it, dual in nature, leading to “upward movement” no regular contact with the more subtle aspects or aspiration to enlightenment on the one hand, of our nature is possible, nor is any accurate and the urge to liberation of all imprisoned recollection of what is contacted in the more lives on the other hand. It is sometimes called advanced stages of meditation or sleep. The the lowest aspect of “primordial mind.” Bud- creation of the Antaḥkaraṇa is essential if one dhi or pure reason is that aspect of universal is to engage in any sort of higher spiritual prac- mind which makes the direct experience of tice, and the key to its attainment is a mind that wisdom possible. When we consider defini- is completely subdued by the will of the medi- tions of the Antaḥkaraṇa, its construction and tator, i.e., is single-pointed and pacified. spheres of influence, although it is said to be a Hence, the emphasis placed on the construc- bridge of strictly mental construct, we may tion of the Antaḥkaraṇa in the books of Alice well find that in the final analysis it cannot be Bailey. separated from buddhi, and it is the bridge that What is the Antaḥkaraṇa? ultimately leads to that state of being. It might be useful at this point to pause and ntaḥkaraṇa is a Sanskrit term composed of 6 consider terminology. In the Western esoteric A two root words: antaḥ and karaṇa. traditions, we are quite used to terms such as

“soul,” “intuition,” “ego” or “Ego.” However, been, it is an impelling and compelling experi- since we will be considering the Buddhist per- ence, leading one swiftly to the goal. What spectives in this paper, it is useful to recognize passes for intuition in the vast majority of cas- that Buddhism uses no such terms. There is no es is psychic impression, and mostly lower “soul” in Buddhism per se, for instance. What impressions at that. One of the aims of spiritual we call the soul is to Buddhists simply a higher practice is to have true intuitions—part and aggregate—a mental factor—and as such, it is parcel of the “science of vision”—and that is ultimately an obstruction to omniscience, even only had once the Antaḥkaraṇa is completed, though it leads one to seek that state. This ap- usually from the third Buddhist path onward, plies as well to the Triad (atma/buddhi/manas). when one can more or less merge seamlessly Ego and ego are both terms that to Buddhists with the light of buddhi via the highest aspect have no meaning aside from the “I” conscious- of mind in mental matter. With that, we return ness. They are “dependent arisings,” one to the more Western presentation. coarse, one subtle. The matter is abstruse and The Antaḥkaraṇa is described as: “…the path is really beyond the scope of this paper, but it of communication between soul and body, en- is mentioned here to give some perspective on tirely disconnected from the former: existing what is being addressed. with, belonging to, and dying with the body.”9 While one might find these ideas uncomforta- The Antaḥkaraṇa is entirely an aspect and a ble, at odds with the Western esoteric tradi- direct result of our aspirations toward enlight- tions or just plain odd, it might be helpful to enment in the early stages. In Buddhism, this realize that the goal of the practitioner in Ma- would be called the stage of “aspiring bodhi- hayana and Vajrayana Buddhism is full en- chitta” (bodhichitta being the mind of enlight- lightenment—what we might call “monadic enment). The Antaḥkaraṇa does not come realization” and beyond—and that once medi- from “higher up,” meaning from the soul. Ra- tative equipoise can be had and the ther, we build it entirely ourselves in the early Antaḥkaraṇa completed, the path to such a stages through the force of our aspiration. In state is very swift indeed. In fact, the soul and the later stages, it is built directly via the fo- the Triad are both transcended on the third cused mind of the meditator, as directed by through the fifth Buddhist paths,8 respectively, one’s will. Of particular interest is the use of and it is said this can be done within one or the Hindu term karaṇa with karaṇa-śarīra— two lives depending upon one’s strength of the “body of causes”—or the “causal body.” application and karma. This indicates but one The karaṇa-śarīra is the body or emanation of area in which Buddhism differs from the the incarnating soul, the soul or that part of us Western esoteric traditions. that reincarnates from life to life and which forms the subtle basis of the personality. It is Another term that is related to the subject mat- this body of causes “over” which the ter at hand is “intuition.” Again, if one men- Antaḥkaraṇa is built, eventually enabling a tions the term to a Buddhist, it is usually greet- direct interplay between the monad and the ed with a blank stare. The closest equivalent personality. this author has found in Buddhism is “direct valid cognition.” Yet, the term “intuition” is Blavatsky defines the Antaḥkaraṇa as manas bandied about in the general populace as connected with buddhi, and not simply as though it is easily had. In truth, very few peo- one’s higher mind, or Ego.10 She goes further, ple actually have what would rightfully be though, and says, “…the Occultists explain it called an intuition. True intuition comes only as the path or bridge between the Higher and with the first tenuous completion of the the Lower Manas, the divine Ego, and the per- Antaḥkaraṇa, thus permitting the light of bud- sonal Soul of man.”11 In this latter context, we dhi-manas to flood the brain consciousness. As might gain further insight from the Buddhist such, it is always experienced in a field of presentation of the subject which follows, if bliss, and the knower is one with the known. It we realize that “mind” and its resulting mental is rarely experienced at first, but once it has factors, in the Buddhist view, encompass the

entirety of atma/buddhi/manas/emotion and oped, as evidenced by the break or gap in con- not simply “manas.” In other words, our point sciousness. This being the case, how does one of reference shifts as we progress along the gain real insight into the spiritual realms if path. The Antaḥkaraṇa opens a door which there is not full cognizance of them, if waking connects all facets of “mind.” Thus the consciousness swoons every time those realms Antaḥkaraṇa eventual- are approached, and ly enables one to di- There is no “soul” in Bud- then one returns to rectly access and dhism…. What we call the soul waking consciousness thereby become useful is to Buddhists simply a higher with no memory of to one’s spiritual what was experienced? source—the monad— aggregate—a mental factor— Here we have the crux and from thence to and as such, it is ultimately an of the problem (as well transcend the soul, as its solution) when human and divine, al- obstruction to omniscience, we seek to become together—yet at the even though it leads one to more spiritually fo- same time to be able to seek that state…. Ego and ego cused. fully engage the human The triple thread men- and divine soul in ser- are both terms that to Bud- tioned in the above vice. In order to syn- dhists have no meaning aside series of quotes, is the thesize and round out from the “I” consciousness. combined life, con- all the preceding sciousness and creative points, it may be of use They are “dependent aris- threads, anchored re- to read through a brief ings,” one coarse, one subtle. spectively in the heart, compilation of direct head and throat. The life thread links a person quotes from the books of Alice Bailey regard- with their monadic source. The creative thread ing the Antaḥkaraṇa.12 Comments are inserted is a synthesis of the life thread plus the con- in brackets in between to tie the sections to- sciousness thread.15 The consciousness and gether: creative threads are developed, strengthened The Science of the Antaḥkaraṇa is the sci- and refined as our meditative and service work ence of the triple thread which exists from advance. The fact that we have this break or the very beginning of time and links indi- gap in consciousness is evident to us when we vidual man with his monadic source.13 sleep if, upon waking, we have no memory of [T]here is, on the part of the soul-infused what we did on the inner planes during the personality, a definite break in conscious- night. It is the same in the deeper meditative ness between the lower mind and the ab- states until we are able to link the brain con- stract mind. The [most abstract, or form- sciousness with the Ego via the consciousness less] mind (being the lowest aspect of the thread. When this connection is established, it Spiritual Triad) can be regarded as a door is possible to recall much of what transpired in admitting the consciousness of the soul- our waking and sleeping states as well as in infused personality into a higher realm of our meditative states. This “continuity of con- contact and awareness.14 sciousness” is developed via the Antaḥkaraṇa. Therefore, the solution to the problem of the The opening quote would seem to suggest that break in consciousness lies in our efforts to the Antaḥkaraṇa has been a part of our build this bridge, as outlined next. “equipment” since the dawn of our human existence. However, in reading on we see that The work of the building of the antaḥkaraṇa this is not the case. Only a small aspect of the is primarily an activity of the personality, bridge is in evidence as sentience and life- aided by the soul; this in time evokes a re- force. Even at a more advanced stage of human action from the Triad.16 [The] Antaḥkaraṇa evolution—that of the soul-infused personali- is the lower manas, the path of communica- ty—the Antaḥkaraṇa is not yet fully devel- tion between the personality and the higher

manas, or human soul, or the link between sented in the higher, or symbolic mind] and the mental and the buddhic [faculties].17 [It the lower mind [concrete mental facul- is] the channel of communication between ties].23 [T]he building of the antaḥkaraṇa the brain and the spiritual will, or the Mon- …is consciously undertaken only when the ad, working through the medium of the disciple is preparing for the second initia- Spiritual Triad… bridging…the gap which tion [the “Baptism”].24 No major initiation exists between the Monad and the personal- can be taken until there is some measure of ity.18 The antaḥkaraṇa, therefore, is the conscious use of the antaḥkaraṇa.25 [It] is thread of consciousness, of intelligence, the conscious integrating force…the medi- and the responsive agent in all sentient re- um of light transference [and] concerns the actions.19 [T]his thread of consciousness is continuity of man’s perception.26 [A] sense evolved by the soul and not by the monad.20 of universality is [therefore] required [when [It] is the Path symbolically.21 One of the building the antaḥkaraṇa] and indicates, points which it is essential that students when present, a measure of monadic in- should grasp is the deeply esoteric fact that flow. This inflow comes naturally via the this antaḥkaraṇa is built through the medi- antaḥkaraṇa or across the “rainbow um of a conscious effort within conscious- bridge.”27 One of the lines of thinking ness itself, and not just by attempting to be which it is most necessary to impress on good, or to express goodwill, or to demon- advancing and advanced disciples is that of strate the qualities of unselfishness and high “initiated thinking.” This means thought aspiration.22 carried forward on purely abstract levels, and embodying, therefore, thought which is There would seem to be some contradictions in free from soul conditioning [higher mind] the above statements and the earlier statements or from the crystallizations of the lower which suggest that the Antaḥkaraṇa is self- [concrete] mind. It is essentially triadal evolved through the force of high aspiration. thinking and is only registered by the brain But what is outlined actually seems to describe when the antaḥkaraṇa is somewhat con- a twofold and graded process, one “reaching structed and there is some direct communi- up,” the other “pulling up.” In reality, the ap- cation from the Spiritual Triad to the brain parent latter stage can be seen as a continua- of the personality.28 The building of the tion of the earlier stage. In the early stages, we second half of the antaḥkaraṇa (that which methodically, painstakingly go through the bridges the gap in consciousness between process of building the bridge via the force of the soul and the spiritual triad) is called the high desire and the power to visualize, which “science of vision,” because just as the first helps us to “reach upwards” until the force of half of the bridge is built through the use of our efforts attracts the attention of the soul, at mental substance, so the second half is built which time we are in a sense “pulled up” by through the use of light substance.29 the soul. This is followed by our continuing efforts as a soul-infused personality to attract There is a rich field of investigation into the or invoke a response from the Triad, and then stages of initiation that is opened when one the work goes ahead very quickly. So, in reali- examines the correlations between the Bud- ty, there are ultimately two gaps in conscious- dhist grounds and paths in relation to the ex- ness that need to be bridged—between the pansions of consciousness we call initiations. lower and the higher minds, and then between For instance, the third human initiation, as de- the soul-infused personality and the monad scribed by Bailey, marks the Buddhist “Path of itself via the full Triad. This stage is outlined Seeing,” and this relates directly to the begin- next. nings of the “science of vision.” At this stage “thought” as we have known it is supplanted [People] concerned with the building of the increasingly and rapidly by direct cognition, or antaḥkaraṇa [thus have as] their task…that the direct ascertainment of truth and this takes of linking the three points of mental fo- place in a field of what is called “clear light,” cus—the mind [manas], the soul [as repre-

which is the light of the Triad.30 Rather than one considers Buddhist logic: In one sense, being a process of thought which leads us to such thinking can be seen to take place on the conclusions, the “science of vision” is a direct most abstract levels of the mental plane, but transference of light into the brain conscious- that would only be the smallest part of the sto- ness that overshadows our thoughts and clari- ry. The matter is clarified for us in the words, fies our thought processes more or less instan- “It is essentially triadal thinking…” Such taneously. The full fostering of this “light “thinking”—for it is not human thought as we transference” and its use in service correlates normally experience it—takes place in a field to the “science of vision” as indicated in the of bliss, of clear light, which is characteristic aforementioned quotes. Thought as we com- of the Triad and the monad, in a type of mind monly know it then becomes an aftereffect in that knows no separation between the Knower consciousness, instead of a means to an end. It and the known. In other words, the “triadal becomes a tool of the monad for working ef- thinking” thus described is initially buddhic- fectively in the fields of matter, of which the manasic and then increasingly atmic-buddhic, personality is the access point. and as indicated in the last line of the preceding quotes, can only be registered in the brain The fields of development for an initiate are consciousness after the Antaḥkaraṇa is some- those of the Triad and beyond. The “initiated what completed. thinking” referred to in one of the preceding quotes can have a dual meaning. On the one Spiritual desperation is what is needed to hand, it can refer to “thinking in the Triad” provide the required “point of tension” (Triadal consciousness) as one proceeds to from whence the antaḥkaraṇa can be built. master the higher meditative states and remove There is a basic distinction between desper- the subtler obscurations to omniscience in the ation and pessimism. Desperation is related clear light meditations (to be explained later). to the time element and to a correct and On the other hand, it can refer to the thinking discriminative perception of the need.32 The that is induced in mental substance when the tension of the lower evokes the attention of higher impressions are received from buddhic the higher.33 [T]he Science of Service…is levels and beyond. In effect, the mind must the effort and the strenuous activity of the make sense of what is perceived in this latter serving disciple which evokes the soul case. The intuitions that are received as a result powers, makes meditation an essential re- of “triadal thinking” must be made useable in quirement, and is the mode—ahead of all service. “Universal thinking” here becomes others—which invokes the Spiritual Triad, necessary because once one is able to access brings about the intensification of the spir- these levels in meditation any sense of sepa- itual life, forces the building of the rateness quickly begins to fall away and all of Antaḥkaraṇa, and leads in a graded series of one’s notions of culture, religion, species, gen- renunciations to the Great Renunciation, der, time, space, etc., are challenged and are which sets the disciple free for all eterni- eventually seen as limitations to service and ty.34 [The antaḥkaraṇa] is the final medium enlightenment. “Universal thinking” refers to of abstraction or of the great withdrawal. It all thought that can be accessed, human and is with the antaḥkaraṇa that the initiate is otherwise, unrestricted as to any sense of limi- concerned in the fourth initiation, called tation,31 limitation being the very thing that sometimes the Great Renunciation35—the personality engenders. “Universality” begins renunciation or the withdrawal from form with “impersonality.” life, both personal and egoic.36 [Emphasis added] Bailey’s use of the term “mind” can be somewhat problematic, depending upon one’s point To summarize, the first stage of building the of view, for there is an apparent blind involved Antaḥkaraṇa takes place in meditative equi- in the terminology used in these quotes. poise on the mental plane, is initially laborious “Thought carried forward on purely abstract but eventually enables one to receive impres- levels” can have two meanings, especially if sions directly from the soul. Once this is com-

plete then it is only a short period of time, rela- overpowering sense that, “Yes, I must bend tively considered, before the second phase— every effort to liberate every being from their that of full triadal interplay—is engaged. In suffering and bring them to this very state!” Buddhism it is commonly held that this second The immediate need becomes clear along with phase can be completed in a single lifetime and time element or window of karmic opportuni- one can thus attain full enlightenment, also in ty. The suffering of others is known directly, that time frame. The first line of this last set of as well as their sense of separation from that quotes states exactly what is needed in order to state of blissful peace. complete the building of the bridge—the sense Yet, one becomes even more desperate— of desperation. This sense of desperation arises desperate to relieve the suffering of others, and from one’s service motivation. In one way, it is it is this bodhisattva-like desperation for which a test of one’s readiness and resolve. If the the teachers and the Triad await. The release of sense of desperation mentioned is not present, the karmic threads that bind us and others to why would the soul or the Triad respond to us? “this dreadful ocean of cyclic existence” so We do not make any effort to save a person that they too might experience the bliss of the who is swimming peacefully in a lake, for ex- divine becomes one’s fixed volition. Until one ample, but we bend every effort to help when can bring the suffering of others to an end and that person struggles to stay afloat and cries allow them to come to know the absolute out for help. Once one has been pulled out of peace of buddhi directly, there is no rest or the water, so-to-speak, and one has achieved peace for the one who has thus attained. The the desired connection and interplay, then an- path of the bodhisattva or a Christ is therein other factor takes over in the life of one so im- fully engaged. bued—one increasingly “becomes Triadal.” In other words, service becomes the overriding The Antaḥkaraṇa: East and concern in one’s life, and this comes from in- West spiration, or light transference from Triadal levels, keeping in mind that manas is only the ome of what has been outlined in the pre- smallest part of Triadal awareness. Service is S ceding text may seem new or different to no longer a mental exercise, or aspiration. It is the Western esoteric student, but in fact, the a fact in one’s life—one’s life-blood, if you science of the Antaḥkaraṇa has been taught to will—as evidenced by the light in which the initiated disciples for many centuries in the mind is thereafter constantly bathed. East. This has been true where Buddhist practice predominates, especially in Vajrayana The last set of quotes brings us back to a term Buddhism, a branch of Mahayana Buddhism, mentioned earlier in this paper with regard to wherein service is seen to be a prerequisite to buddhi—karmic volition. Up to the point when being initiated into the practice of a sadhana, the kundalini rises and brings about an end to or meditative method.37 For example, and to tie the sense of separated self, service is an ide- this in with the above quotes, in the prayer that al—a noble ideal to be certain, but not a typically precedes all Mahayana teachings and known, urgent reality. In a sense, the practices, the final line roughly reads “…may I Antaḥkaraṇa represents the clear central chan- attain Buddhahood in order to benefit all sen- nel in the spine through which kundalini can tient beings.” The practices and teachings are rise unimpeded. When one, through mental not for one’s own self. They are undertaken for development, mental equipoise and directed the cause of the greater good. Service is thus will, has reached the point in their develop- the factor which must impel one to take up ment where the bridge is completed, and it is meditative practices. possible to directly experience the divine via the kundalini, there will be a direct cognition Before we begin to investigate Buddhist per- of emptiness to use the Buddhist terms, and spectives on the Antaḥkaraṇa, it may benefit us life is changed forever. From that state of be- to pause for a few moments and consider why ing, which is manasic-buddhic, one has the we would even need to take these perspectives

into account. What follows is the author’s when they were previously kept secreted away opinion, but personal experience with what is for centuries, only coming to light outside the discussed within this paper has led to the con- Himalayan region to any great extent almost clusions that ensue. We might suppose that 70 years ago—and after the end of the World what has been given out thus far to the West in War? And secondly, what is the opportunity the writings of Helena Blavatsky, Alice Bailey presented by virtue of the first point? It is this and others is sufficient for our need. What has author’s considered opinion, and I am not been presented through those works is univer- alone in this view, that there has been a con- sal in its scope, and has indeed been of great certed plan underway on the inner planes for service. However, the primary sources for the West to avail itself of these teachings and those works have come from the Himalayan practices. This is being done to stimulate a region—a region that has been predominantly more rigorous spiritual effort in the West by Mahayana Buddhist in its traditions for over way of the more occult forms of meditation, to one thousand years, and which has had its offset somewhat the materialism of the West, roots in Hindu traditions for far longer than and with the purpose of creating a bridge be- that. In fact, Djwal Khul, who was one of the tween East and West. This effort is also an ex- main sources of the information in the books periment designed to blend the Western scien- of Blavatsky and Bailey, stated that he was an tific mind with Eastern methods. abbot of a large Buddhist monastery in Tibet.38 In the East, the method of pursuing spiritual The material presented here is intended to pro- practices is to withdraw from the world. But vide additional insight into the background of when Westerners commonly engage in these the Trans-Himalayan tradition. However, the practices, they seem ill-disposed to retreat reader will want to bear in mind that the in- from the world, preferring instead to practice formation imparted regarding occult medita- them in their own way and in the midst of their tion is generalized and not specific, as explicit busy lives, much to the wonderment and con- instructions are still secret in the large and sternation of the Eastern teachers. This is the orally transmitted. stated way of progress for the Western disci- For those who embark upon the Buddhist oc- ple.39 However, there is another aspect to this cult practices that lead to higher realizations, situation that bears our consideration, and this the presence of a spiritual teacher to guide or concerns the occult meditative practices which assist one through the stages of the path has lead to the higher spiritual attainments, as seen been and still is essential. But, if we examine in the following quote from Alice Bailey: the current world situation, we see a unique The Himalayan School and Lodge is the opportunity on a global scale. As a result of one that principally concerns the Occident Chinese intervention in Tibet and the resultant and the only school without any exception diaspora, the teachings that were once safe- that should control the work and output of guarded and exclusive to Tibetan monasteries the occult students in the West.40 [Emphasis are now widely available. Initiations into prac- added] tices which are very occult and were once secret and given only to monastics are open to The reason why the Himalayan School is such anyone provided the teacher approves it. Vir- a primary conduit of power for occult students tually every major Western city now has a in the West is because the meditative practices Buddhist center, often with a Tibetan sangha of the Hindu and especially Buddhist tradi- on the premises, and lamas travel frequently to tions, involve the movement of the subtle en- those centers to teach and give initiations or ergies in the subtle channels of the body, utiliz- empowerments. The opportunity is unprece- ing internal heat. As such, they can prove to be dented, for reasons that will be outlined below. quite dangerous if the student is not under the guidance of a teacher who has seen the prac- There are two points that we may want to pon- tice through to its conclusion. The movement der in this regard: firstly, why would these of the subtle energies through the visualizing practices and teachings now be so widespread

power of the mind via the will of the meditator These latter points bring in another dimension represents a highly productive form of practi- which will eventually find application: the cal occultism that is ideally suited to the West- West is not monastic in its orientation, nor is it ern intellect. The remainder of the quote (not ever likely to be. The days of religious monas- excerpted here) from Letters on Occult Medi- ticism in an increasingly secular world are tation, goes on to say that the Eastern teachers quickly becoming a thing of the past. The know well how to protect their pupils. This is Westerner is a householder, and this brings in largely due to the unbroken lineages of their some interesting and potent possibilities. If the transmission and the close proximity of the situation is found wherein a couple, for in- students to the teachers over the centuries. In stance, share the same occult practice, and if short, these practices have been employed for the proper training can be found, then the prac- centuries to great effect, producing a large tice can be greatly accelerated for both— number of initiates. As a result, there is a large meaning the possibility for enlightenment for body of data and shared experience among the both parties. Women are said to have a particu- sangha or monastic community upon which lar gift for Vajrayana practices, for instance, the teacher can draw in any eventuality with which enables them to more quickly achieve the student. These practices are safe, fast and the needed states that lead to enlightenment,41 produce exactly the results claimed when done and in the West, there are no monastic stric- under the watchful eye of a qualified teacher. tures on “male/female interactions.” In the end, though, it makes no difference whether one is There is, however, a tendency in the West to male or female, Eastern or Western. It is stated devalue some Eastern practices on the basis of in Mahayana teachings that what is needed for more modern or Western standards. This is an enlightenment is a human body—a “precious unfortunate view and displays a certain igno- human rebirth”—and there are no qualifica- rance as these practices and the truths that lie tions to that statement on the basis of gender, behind them are universal. The only “Western- race or culture, regardless of what one may ization” that should take place is the adapting have heard to the contrary. of one’s life to accommodate the practice. To fool around with an occult technique is not a Thus, there is a unique opportunity before us— good idea. To do so could take one along a for the West in having access to what was once perilous path, at worst, or be non-productive, the domain of the Eastern occultists, and for at least. On the other hand, the general teach- the East in having access to Western science, ings should be subjected to Western scientific technology and culture. In the end, we are all thought, as long as this is accompanied by an being given the opportunity to accelerate the effort to integrate what is true and effective spiritual evolution of the world. Now, along into Western culture. with the Western esoteric presentations, we have the opportunity to engage directly in the If one has taken on a sadhana and is involved practices that lead one to the higher spiritual in occult methods, it is essential to make time attainments, and in complete safety. A true to do the practice as prescribed, and then go spiritual teacher is able to teach anyone ac- about one’s daily life, making personal ad- cording to his or her need. If such a teacher is justments as the work proceeds. The general found, it is to our great benefit if we can take teachings, though, can be utilized in conjunc- what is given, first as hypothesis and later as tion with Western methods, with the added proven fact through application, whether the cultural richness that the interaction with the teacher is of our race, gender or culture, or not, Eastern presenters can provide. It matters not but at the same time “testing what is given as whether one is a monastic or lay practitioner. one would gold.” In other words, we subject Respect is needed, as well as adaptation, and everything to the rigorous scrutiny of our own there is no reason to suppose that Tibetans or consciousness. A true teacher would not have Indians should be expected to abandon their it any other way. We meet such teachers methods in favor of a more Western way. through our karma and our need. It is not by Their methods have proven themselves.

accident that Tibetan Buddhism especially is especially can be so effective in this regard. now found dispersed throughout the West. It is “Taking death onto the path” involves a set of a part of the world karma and addresses a specific visualizations and instructions that are world need, aside from the obvious hardship it especially encountered in practices of Secret has placed on many of the Tibetan people. Ul- Mantra.43 They involve the taking of the winds timately, it will be found to have greatly bene- into the heart and then directing them through fited the Tibetan people. The preceding com- the subtle channels, thus clearing those chan- ments were made with the aim of opening a nels and enabling the arising of internal heat, window of consideration and dialog, and not to which leads to the greater meditative realiza- promote a cause. It is the uniting of the facets tions. The break in consciousness referred to in that give a jewel its value, and not the individ- the quotes is directly addressed in this process. ual face. The reason it is called taking death onto the path is because one encounters the “clear light” Returning to the subject of the rainbow bridge, at the time of death, and this clear light is the if one reads between the lines in the preceding basis upon which full enlightenment is quotes on the Antaḥkaraṇa there are certain achieved. This clear light is also what is expe- key things that may appear to stand out regard- rienced on the other side of the “break in con- ing its conscious building: sciousness” as well.  It requires the practitioner to be able to visualize, to imagine, and to act “as One also experiences a type of clear light at the if.”42 time of deepest sleep, which can be used as a basis for attainment and a practice for the time  It requires the use of abstract thought, of passing. Thus, the death process is identical the use and correct interpretation of symbols. in particulars with the meditative methods that lead one to full enlightenment. This may seem  It requires a sense of urgency—a point odd at first or uncomfortable, but at death, one of tension that overcomes all personal is taken back to the source or launching point concerns. of one’s life—the soul itself, the highest point  The sense of urgency—“desperation”— overshadowing the lower triplicity. If one and the resulting effort invokes the help could learn to recognize these stages, work of the Spiritual Triad, and the mind be- consciously with them and do so in the waking comes thenceforth imbued somewhat state, then it becomes possible in life, and also with buddhi, which is recognizable by at the time of passing, to enter fully into the the sense of bliss it confers, the light which one sees inwardly and the falling consciousness of the higher Spiritual Triad. away of any sense of separateness. This One can attain continuity of consciousness, comes in regularly only in the latter and eventually achieve monadic realization stages of the process. and thus have a tremendously increased capac-  It requires that one’s grasp of truth not ity to bring an end to world suffering. The pos- be limited by temporal concerns, such as sibilities for service are indeed endless. Such is religion, culture, gender, etc. vouchsafed for us in the tried and tested methods of the Himalayan schools, with their centu-  It is a meditative practice, which: ries of direct experience behind them. a) is initially and increasingly inspired by service, and Buddhism and the b) takes the visualizations of the pro- Antaḥkaraṇa cesses of death (abstraction) as a path to enlightenment and birth as a here is an obscure formula that was pre- method of manifestation, esoterical- T sented in one of Alice Bailey’s books ly considered. which, when examined in the light of Buddhist practice, represents a key to understanding the This last point is implied, but not stated and building of the Antaḥkaraṇa. It is contained in goes back to the reason why Buddhist practices the following words:44

THE SUN . . . BLACK . . . ANTAḤKARAṆA resented by the form of the syllables. So, when pronouncing the OM, for instance, one can The key that unlocks this statement, in turn, is visualize the dissolution of one’s body (“a”), found in the recognition of the stages of disso- speech (“o”) and mind (“m”) as a part of a lution in sleep, meditation and death, and can process ultimately leading to union with the be seen the following now-familiar syllable: divine attribute or deity one is invoking. A study of these syllables is one of the bases of mantrikashakti, or the divine powers inherent in speech. When used within the context of a We recognize this syllable as the Tibetan script sadhana they have great power and safety in for OM, or expanded, as AUM (the sound as- usage. The idea of dissolution, emanation and pect of “OM” the unstruck sound). How is it connection with the divine is inherent in the that OM is a key to unlocking this aforemen- construction and utilization of the tioned obscure formula? The answer is to be Antaḥkaraṇa, yet we have an opportunity to found in the component parts of the syllable practice these methods on a daily basis. But and what they represent in a meditative con- before we discuss the vast, unrealized potential text. Before entering into that discussion, it of this practice, it is important to understand may be useful to investigate a few other factors what is being dissolved and why there is the in this regard in order to provide a more secure need for dissolution in the first place. foundation. We understand somewhat the importance of OM represents the body, speech and mind of a death as a liberating event in the cycle of life buddha.45 It is employed as a header in mantras and as an act of restitution of our soul to its and is used to invoke enlightened beings, or emanating source. What may not be so appar- buddhas. In other words, it is more or less ge- ent is that we go through this same process neric, connecting one with a divine source, every night when we fall to sleep, passing whatever that might be, as represented in a through these very stages when we enter into mantra. OM is used here because it is familiar, our deepest, dreamless sleep. Later, when we but virtually any Sanskrit or Tibetan syllable return to waking consciousness, we are unable that ends in “m” can be used as a basis for dis- to fully recall what we did or experienced dur- solution, emanation and connection with a di- ing those hours. In both instances—death and vine attribute, or deity. Syllables such as the sleep—we eventually experience the mother one pictured are often systematically dissolved clear light, however fleetingly. Yet, because and re-emanated during the course of an ad- the Antaḥkaraṇa is not completed we are una- vanced meditative practice. Upon dissolution ble to access these subtle levels of conscious- of the syllable one then meditates on emptiness in the waking state or understand how we ness46 until the next stage of practice is en- arrived or returned therefrom. This gives us gaged. The syllable OM is actually composed some idea of why it would be important to in three parts: a, o and m, denoted respectively learn to recognize the stages of dissolution in by the letters pictured below, (sounding as death and in meditation. If we could learn to AUM ): recognize these stages and participate in the process consciously we would be able to engage the clear light for extended periods, thus actively constructing the bridge in consciousness and greatly hastening our progress along The “a” (pronounced “ah”) is the base letter, the way. In addition, we would be more capa- whereas the naro (middle symbol) and the thi- ble of bringing through the experiences and gle (circle) are qualifiers. The general process impressions that we receive in our deepest is to dissolve the body of the syllable first, sleep and meditation. moving gradually to the naro and then the thigle. The thigle atop these syllables is thus the The OM is ubiquitous in sadhanas and man- point of exit and re-entry for the qualities rep- tras. In the OM we have the death process—or

the “process of conscious abstraction,” if one attainment without recollection. These latter prefers that term instead—symbolically repre- two stages are explained in the next section. sented. Why this is so is as follows: The body These final stages lead one into the experience of the OM, which is the “a” base letter and the of the mother clear light, which is manas with naro (the wing-shaped symbol atop the “a”), a touch of buddhi—the true “clear light.” The represents the dissolution of the elements in formula at the start of this section can thus be the process of dying—the earth, water, fire and re-written as follows: wind elements. These can also be recognized THE SUN (red increase) . . . BLACK (near- in the process of going to sleep or in the deeper attainment) . . . ANTAḤKARAṆA (the phases of meditation. The part of the OM in bridge) which we are particularly interested, though, is the thigle, or circle on the top—the “m” sound In the above formula, regarding “the bridge,” in the OM. The thigle represents the withdraw- we might ask, “the bridge from what to what?” al of the consciousness from the elements in The answer is that it is the bridge between death, sleep and meditation once they no long- black near-attainment with recollection and the er serve as a support to consciousness (the mother clear light. It is the bridge which takes coarse and subtle elements of the physical one past the swooning of consciousness at the body). In other words, the elements are the stage of near-attainment without recollection. bases of the sense-based consciousness.47 With the completion of the Antaḥkaraṇa there When these elements begin to withdraw in the is no longer a swooning of the consciousness. process of death, the body is pronounced clini- Once this has been attained in fullness, and one cally “dead.” At this point in meditation one has full recollection back and forth between ceases breathing, although the life thread is the near-attainment with recollection and the still firmly anchored in the heart. These factors clear light, so-to-speak, continuity of con- have importance to our current considerations sciousness—full recognition and memory of and have some interesting sidelines, which are all experiences in the twenty-four hours of the illustrative and pertinent to the process of day, as well as a full recognition of one’s past building the Antaḥkaraṇa, and will be outlined lives—is established. This must be accom- in the next section. plished by the dynamic force of the will or control over the mind, and involves the yogic Returning to the thigle, there are four distinct technique of the withdrawal of the winds into stages to its dissolution, and in fact, the entire the central channel at the spine, as explained in thigle is not usually represented in Tibetan the next section. One is then well on the way to text. Usually only the circle, or even a dot, is conquering death,48 has all but completed the shown, which represents the stage of “white Antaḥkaraṇa, has almost ended the necessity appearance,” outlined below. This stage of for reincarnation and can, after the Great Re- “white appearance” is often taken to be the nunciation, incarnate and die at will. One is stage of clear light, but this is a misapprehen- well on the way to becoming an Adept or real- sion. In effect, once this stage is passed in ized White Magician, or in Tibetan, a meditation or dying, conceptual mental activity Rinpoche and higher.49 Of course, this only ceases and one then enters into what appears to happens if one’s motivation is entirely oriented be a clear, peaceful state of being. Above and toward the salvation of the imprisoned lives of beyond the circle, one will often see a small the planet. With this in mind, how does one wavy line drawn and connected to it, denoting recognize the stages of dissolution and success a small flame. That flame represents the final in one’s visualizations in the building of the stages of dissolution. At this point, one is Antaḥkaraṇa? completely withdrawn from any sensory awareness. These four stages of the final with- Death and the Antaḥkaraṇa drawal of consciousness are called, in order: white appearance, red increase, black near- n Buddhist monasteries where Vajrayana attainment with recollection and black near- I practices predominate, death is a much- anticipated and celebrated event. In short, it

represents the one opportunity a monastic per- one to practice the deeper levels of meditation son has to attain the higher initiations. A lay during the hours of sleep and never show any person can do so with a consort, given the req- signs of having practiced during the waking uisite conditions, but such a process can be hours. In such a case, one would have to be fraught with difficulties and will not be dealt adept in dream yogas in the hours of sleep. In with here. If a monk, geshe or lama50 is prepar- this way, one could build the bridge in con- ing to die, the signs related to the body are sciousness that would enable the greater ex- watched very closely. When a person dies, pansions of consciousness at the time of death. usually there are signs of death aside from the For this reason, it is important that one is able obvious loss of heartbeat and ceasing of to recognize the stages of dissolution and be breath, such as the exit of fluids from the lower able to work with them with confidence. orifices and blood from the nose, loss of heat The stages of dissolution and their meaning are from the body, etc. When, at the passing of one as a follows:52 known to be spiritually advanced, these extra signs are not seen it is generally taken to mean The Earth Element dissolving into the that the person has entered “death meditation.” Water Element: Things appear to the mind There are other measures taken to ascertain in the likeness of a mirage. The outer sens- death meditation, not the least of which is dies are quelled; the body has a feeling of rect clairvoyant ascertainment of the state of heaviness, of sinking, and the mind lapses the one who is passing. If the person is particu- into the mirage-like state. The physical larly advanced, then there may also be envi- world has lost the ability to support con- ronmental signs, such as unusual weather, unu- sciousness. The sense then arises of being sual behavior of animals, etc. carried away on vast, flowing water. In the death process, the eyes close at this point If one enters death meditation at the time of and the person begins their withdrawal death, the body will remain fresh. It will look from the life. Outer activity ceases. like the person is asleep or in deep meditation instead of dead, in other words. If, in a medita- The Water Element dissolving into the tive pose, the body will remain erect and not Fire Element: All watery essences evapo- slouch over. The body can remain in this state rate, and the appearance of a wispy, blue for weeks so long as the death meditation is smoke arises. The water element has lost its ongoing. This so-called death meditation is ability to support consciousness. In the actually the process of initiation and can, if one death process, the bladder may void its con- is very accomplished in meditation, lead one tents, and watery exudations take place. In directly to full enlightenment—the stage of meditation, the emotions are completely Chohan and higher.51 All the Buddhist training stilled at this point. comes into play for the person at this point: the The Fire Element dissolving into the Air training in taking death as a path, the conscious Element: At this point in the death process, utilization of the process of dissolution, etc. In one loses the ability to discriminate. The essence, the passing one can take one of the body goes cold. In meditation, this marks greater initiations with which we are familiar, the point of the stopping of the lower, con- usually from the fourth and upward. ceptual mind. What appears at this point is However, it is not always the case that one something akin to fireflies or sparks darting who can enter death meditation shows any in and out of the field of consciousness. outward signs of having been particularly ad- The Air Element dissolving into the vanced while in life. There have been cases Winds: At this point in the death process where it has been found out after the fact that the breath ceases. It is the same in the medi- the person practiced in secret and was not en- tation process. The winds53 are withdrawn gaged in outward study, debate or teaching. into the central channel at the area of the So, one can never be sure of another’s spiritual heart. The internal sign that this is taking status until the time of death. It is possible for

place is akin to the vision of a sputtering brought back into waking consciousness. In candle or flame of a lamp. At this point in astrology this latter stage of black near- the actual process of death, the person to all attainment is archetypally marked for us in the accounts of modern medicine is clinically zodiac by the sign Sagittarius—“piercing the dead. heart with his arrows, and then upon the flight of the arrow…”55—one emerges into the clear The Stage of “White Appearance”: What light and ascends to the mountaintop, symboli- appears to the consciousness at this point is cally, in Capricorn. This “piercing the heart” something akin to a brilliant, white moon can be taken to mean “taking death onto the which pervades a clear, vacuous sky. This path” in terms of our present context. This also marks the dissolution of the coarser winds marks the end of the winding path in the sha- at the heart, the “winds” being the vehicles matha diagram, mentioned at the beginning of of consciousness, akin to the horse of a rid- this article. In fact, the entire winding path rep- er, the “rider” being one’s consciousness. resented in the diagram marks the stages of the [From this point onward in the death pro- zodiac from Aries through to Sagittarius, going cess the consciousness is abstracted into the in order through the signs.56 Once one has at outer petals of the causal lotus. This marks least completed a tenuous bridge of light, the beginning of the reassessment of the which will eventually radiate as the full “rain- present life so commonly recounted in the bow bridge,” the Buddhist path of seeing57 is death process in accounts of near-death ex- quickly engaged, because the rainbow bridge periences.] enables one to experience truth directly and not The Stage of “Red Increase” (also called as a concept, and to bring those experiences “very empty”):This has the appearance of back into the waking consciousness without a red, orangish sun rising, pervading the distortion. Hence, one has a direct experience clear sky. This marks the dissolution of the of emptiness—a true vision—in other words, subtle winds at the heart. [In the death pro- to use the Buddhist terms. cess, this marks the assessment of the wis- At this point, one can progress on to the blend- dom gained in life, and is connected with ing and attainment of the other clear lights, the inner petals of the causal lotus.54] outlined next, which correspond to the levels The Stage of “Black Near-Attainment” of Triadal consciousness. The “mother clear (“approximate attainment” or “proximi- light” is one’s primordial mind, having been ty”): Black near-attainment has two stages. with us since the very beginning of our path as Firstly, the white and red drops meet at the human beings. Primordial mind is pure manas heart chakra and enclose the most subtle as far as the human being is concerned. From wind. This marks the stage of entry of con- here one progresses to the “example clear sciousness into the central bud of the causal light,” which is buddhi, followed by “meaning lotus. There is at this point the appearance clear light,” which is atma. These latter two of a black, cloudless sky, like the darkest of lights are fully engaged only after one is nights. This is “black near-attainment “transfigured,” as it were. These “clear lights” with recollection.” One has memory of are what is engaged on the “Path of Vision.” what is experienced at this point. Later in In addition to the aforementioned seven stages, this stage, the consciousness falls into a there are successive gradations of “Clear swoon, prior to emerging into the clear Light.”58 They are: light. This is the second stage, the stage of “black near-attainment without recollec- The Mother Clear Light (“the clear tion.” One is unable to recall what is expe- light” or “utter emptiness”): After the rienced after this stage. consciousness has swooned in the previous stage [Black Near-Attainment without rec- It is at this point it is imperative that bridge be ollection], the awareness awakens to the built in consciousness in order that the insights mother clear light. This is the primordial gained in meditation in the clear lights can be

mind, the mind that is experienced at death. one’s lifetime one cultivates two qualities: This is the “light at the end of the tunnel” the ability to place the mind in a stable un- so often described in near-death accounts.59 derstanding of emptiness; and the yogic It is said that when this stage has been means of inducing the four blisses.62 One reached in the death process, that process is must apply this technology here for taking then complete. The heart beats its last. “the child clear light” as “the clear light of There is no possibility of return to the body the path.” at that point. In the meditative process, at- …To gain the ability [to do this at the time tainment of this state is the prerequisite for of death] one must practice it in this life- all advanced meditative practise—the pre- time. During the waking state one brings requisite to the path. Meditation on empti- the vital energies into the central channel ness at this point produces the nirmanaka- and there causes them to abide and dis- ya60 of the meditator. Some people, upon solve; one must gain familiarity in this way reaching this state, think they have achieved with the four emptinesses [which arise from the realization of emptiness, and thus a sort the four blisses], and particularly “utter of end goal, but this marks only the begin- emptiness” [i.e., the fourth emptiness, or ning of the path of true meditation. From mother clear light]. Also, during sleep one this point onward if the meditation process blends awareness with the clear light of is fully active we have what is called “tak- sleep, no matter how deep one's sleep is. ing birth onto the path” to the nirmanakaya. When one trains during the waking and From its appearance, this is an empty, con- sleeping states in this way, the strength of cept-free mind. From here, the mother clear control over the subtle energies and mind light must be conjoined with: that one achieves will provide one with the The Example (Child) Clear Light: (also power to blend “mother and child clear known as the “all-empty clear light,” or lights” at the time of death.63 the “child clear light of the path”): This is From this we might see the basis for one being the clear light that realizes emptiness—the able to take a major initiation (initiations be- ultimate spiritual path. Then, there is “The yond the Transfiguration) at the time of death. Meaning Clear Light”: This has many names, according to one’s tradition. Once The associations of the three successive this has been achieved, one can proceed to states of clear light with manas, buddhi and totally dissolve the five major winds at the atma, respectively, will perhaps be appar- heart. The end process of generating mean- ent. There is much that has, of necessity, ing clear light and full enlightenment are been left out of these descriptions. In the one and the same. The mind that realizes past, most of these points were addressed in meaning clear light is the mind that directly commentaries on Secret Mantra (Vajraya- cognizes emptiness—the mind of a buddha. na), which are given only to pledged disci- Buddhahood has been achieved. This stage ples, although these points are now readily marks the realization of the dharmakaya.61 available in print.64 In point of fact, in the books on esoteric psychology and esoteric Of these four stages of emptiness, their astrology, the books by Alice Bailey, no in- recognition and usefulness—white appear- formation is given about the stages of this ance, red increase, black near-attainment dissolution process, although hints are giv- and mother clear light—especially at the en. At that point in Western history when time of death, it is said: those books were written, the practices of If during one's lifetime one did not cultivate Secret Mantra were just that—secret—and this ability to place the mind in the view of were orally transmitted. One such point emptiness, then there will be no way to do which is hinted at in the Bailey material is so now. Therefore it is fundamental to the that the building of the bridge to soul- success of the bardo yogas that during consciousness is connected with the three

latter of the seven preliminary stages— Phowa also helps one to recognize the stages white appearance, red increase and black of abstraction, in addition to helping one to near-attainment—which lead to the realiza- bridge the gap in recollection between the tion of the mother clear light. This mother black near-attainment with recollection and the clear light is the light of the higher Self on clear light previously mentioned. Although in its lowest level—manas.65 the practice, this is done without any focus Phowa and the Antaḥkaraṇa upon the aforementioned gap. It is strongly recommended that one be initiated into a long- lthough it may sound macabre or even life practice in concert with phowa, to be prac- A dangerous to focus upon the death pro- ticed periodically while one is training, lest cess as a path in meditation, we unconsciously one becomes too practiced at dying. There are practice this process of dissolution every day, three such “long-life” practices—White Tara, but without withdrawing the life thread, and Ushnishavijaya and Amitayus—and since we do this during the hours of sleep. Death is these are lower tantras, they are fairly simple but a longer interlude of the same process. If and require only a relatively small commit- we could focus the consciousness when we go ment of time and effort. Phowa, along with the through these stages of withdrawal while still long-life practice, is very swift at clarifying, living, recognize them and work with them, strengthening and combining the life thread then we would consciously be constructing the and the consciousness thread, in giving us Antaḥkaraṇa, especially in the near-attainment great ease in exiting and returning to the body stages outlined above. We would then be able in meditation, as well as removing the fear of to use the clear light experienced at death as a death, and ultimately of conquering death it- basis for higher spiritual attainments at the self. “Conquering death” here means ceasing time of death. We can also make progress the karmic need for having to reincarnate. along the way during the hours of sleep if we can stabilize the mind in this way, but during In Secret Mantra, the construction of the sleep we do not undergo the full process.66 Antaḥkaraṇa is not specifically outlined as This blending of the clear lights is fully en- such nor is the term ever mentioned. Instead, it gaged in practices of Secret Mantra. But are comes about as a result of training over time there practices in the Buddhist traditions that through the practice of dissolution and taking are available to the West which train one in death onto the path. And this brings up an in- consciousness transference at the time of death teresting point: In the monastic setting, espe- that are not so complicated as those of Secret cially in the earlier days of Buddhist monasti- Mantra and do not require an empowerment cism, these practices were only given to people and commitments, and if so, what are they? who already had established calm abiding in their mind-stream to some degree, or to whom In fact, there is a Buddhist practice which the practice was recommended by a qualified trains one in this very technique of transferring teacher. Nowadays, in the West, many of the one’s consciousness to a buddha-field—phowa practices are available to virtually anyone, (Tibetan: pho ba)—which aids greatly in the which is not really the best of situations. The stabilization and focus of the mind. This tech- great majority of advanced Buddhist medita- nique is also known as “consciousness trans- tive techniques require an initiation and a ference.”67 The core of the practice will pres- commitment of time, behavior and persistent ently be outlined.68 One of the things that practice. It is also recommended that one at- makes this particular practice of interest here is tend a commentary retreat, if one wants to real- that it is not a practice of Secret Mantra, nor ize fully the benefits of a particular practice. A does it focus upon the process of dissolution in commentary retreat will last anywhere from a death and sleep, so it is more palatable to some few days to a few weeks, depending upon the people. It is also said to be particularly suited complexity of the sadhana and the depth of to people who have no experience in the prac- presentation. Such practices are not for every- tices of Secret Mantra. one, only the more committed of people, and

they are best undertaken from a Rinpoche or have effect the mind must be held steady. One Lama—one who has seen the practice through visualizes on the crown of one’s head (the lo- to its completion—one who has “conquered tus of the crown chakra) Buddha Amitabha69 death” or is a fully qualified dharma or one’s root teacher in aspect of Amitabha, practitioner (living with a continuous buddha). The Antaḥkaraṇa represents channel thus being formed between one’s Some of the lower tan- the clear central channel in the heart and the heart of tras take only a few spine through which kundalini Amitabha (this would minutes a day to com- can rise unimpeded. When be the central spinal plete, whereas the high- channel). The teacher er tantras can take sev- one, through mental develop- or visualized Buddha eral hours. Phowa prac- ment, mental equipoise and di- represents all the stag- tice, for instance, can es of the path and all take as little as thirty rected will, has reached the the realizations at- minutes or last for point in their development tained thereon—one’s much longer, depending where the bridge is completed, own buddha-nature. upon one’s motivation The lower end of and commitment. But and it is possible to directly one’s own channel is as with any of these experience the divine via the visualized as being meditation methods, kundalini, there will be a di- plugged a hand’s and indeed as with any breadth below the na- discipline, rhythm and rect cognition of “emptiness” vel by the mound of persistence are neces- to use the Buddhist terms and merit one has accumu- sary. Naturally, those life is changed forever. lated over one’s count- that take several hours less lifetimes. This are the ones that more intensively institute and would resemble a pile of rice, for instance. complete the processes that lead to attainment, One’s eight sense doors70 are simultaneously as they are full of visualizations. However, for blocked, preventing egress of the conscious- busy Westerners such disciplines are best not ness through any of those other doors during engaged unless one has a driving inner com- the practice. The Brahma aperture is the only mitment and supportive relationships and/or one that leads to a pure land71—to full enlight- circumstances that make their practice feasible. enment, in other words. Such a combination of circumstances is rare in this day and age, which is why many people One invokes the aid of Amitabha or one’s guru either abandon the world and go into retreat to with strong intention (“desperation”) to be tak- do them, or abandon the practice and go back en to the pure land (if Amitabha, that would be to their ordinary lives. Usually one will either Sukhavati). In other words, the intention is that have the drive to do them but little or no sup- one’s consciousness be transferred to a bud- port, or the support will be there, but the will- dha-field, there to meditate “in the light super- ingness to do them on the part of the novice nal,” or in one’s own buddha-nature blended practitioner will be absent. with that of the buddha or teacher. One’s consciousness is visualized in the heart as a small The particulars of the phowa practice are too ball of light, which can be formed in prelimi- involved to outline here but the essence of it is nary stages of the practice through the dissolu- as follows, although the outline provided here tion process, although it is not necessary to do is not to be taken as a basis of the practice. so. From the heart of Amitabha, through the First of all, it is recommended that one first central channel, a cord of light descends on the gain facility in the recognition of the stages of end of which is a grasping claw, seen more in dissolution and is able to hold the mind steady the vein of a helping hand, which descends to in each of the successive stages. Of course, one one’s consciousness, which gently grasps it can do the practice as an exercise, but for it to

and then pulls it upwards into the heart of ized over one’s head and then indestructibly Amitabha (or one’s guru). At the same time, sealed to one’s crown. The channel which is one’s consciousness is pushed upward through formed has been previously purified through the central channel by the sheer force of one’s practice and marks a continuous and uninter- accumulated merits from below. Thus we get rupted means of conscious interplay between the sense of one being simultaneously pulled the practitioner and the teacher, the teacher or upward and pushed upward through a chim- buddha standing as a symbol—but also as an ney. At that point, one would meditate on emp- intermediary—between oneself and the pure tiness in Sukhavati (pure land) or in the trikaya land, or buddha-field. In the end, this is one’s (three bodies) of the buddha involved. own buddha-nature. The process can be repeated as often as is necessary. So long as the central channel remains intact life can return to the body, but in actual phowa Phowa is actually quite a beautiful and moving practice at the time of death, this would be practice. Much has been left out of the descrip- severed at the Brahma aperture and sealed tion, but the core of the practice is there. It in- once one has been taken to one’s appropriate stills detachment, removes the fear of death pure land. This practice can be done for others, and suffering and strengthens faith in one’s too—any sentient life with a physical body, teacher(s) and oneself. It develops an easy and really—but it must be done at the time of the effective channel of ingress and egress be- other person’s death and be done by one with a tween oneself and one’s ashram, or inner strong mental focus. If done for animals, for group, loosens the grip of the material upon the instance, the aim would ultimately be to help spiritual and yet enables the influence of the bring them into the human kingdom. One may noumenal upon the phenomenal. These points have heard of other less virtuous reasons for are not stated in the practice itself, but they are doing this for animals, but those practices are more or less easily inferred. Its purpose can best left aside. For animals, this would be an perhaps be summarized by the following vers- unusual branch of service, and it might be ex- es from the closing of the practice, especially if pected that there would be special circum- done for others: stances surrounding such practice as well as Arya Avalokiteshvara, treasure of the victo- specific training as it pertains to one’s own rious ones, safety, and in being able to recognize the readiness of the animal for advancement. I beseech thee myself as well as all sentient beings, Signs of success in phowa vary, but aside from Grant me freedom from the ocean of cyclic the light experienced in the meditation, there existence rapidly and are other signs, such as that of a blister form- ing on the crown of one’s head, or the hair atop Grant this not merely to myself but to all one’s head standing on end. If one does this for mother and father another, then the signs will appear on the head Sentient beings of the six categories of be- of the other person as well as perhaps on one’s ing. own head. Once such a thing has been ob- Bestow on me rapidly the vast and pro- served one should then engage the long-life found peerless minds of enlightenment and practice for oneself in order to ensure the an- Purify rapidly all of the countless afflictions choring of the life thread in the heart, if one intends to live for a time. There are several Which I have accumulated since beginning- things to note here with regard to the less time. Antaḥkaraṇa: firstly, both the life and the con- Grant me as well as to all beings entry into sciousness threads are employed (the anchor- Sukhavati and ing in the heart and crown chakras) in the Grant me to see Buddha Amitabha as well phowa practice. A continuous channel is as your own presence. formed between one’s own spinal channel and the heart of the buddha-nature, which is visual-

Should this not occur may I be protected by ate the construction of the Antaḥkaraṇa, life is a spiritual guide never the same. What once seemed of im- In life after life and never be separated portance drops away and one’s only concern from the teachings and from then onwards and increasingly is, “Have I done enough to alleviate the suffering of others Led rapidly to full enlightenment. and hasten their progress along the way?” Concluding Remarks The true desperation, mentioned at the start of his exegesis has provided brief insight into this article, one feels when choosing the quick T the basis of the Antaḥkaraṇa and its con- path is not that one “has so little time left” (for struction, as well as the trans-Himalayan roots one’s own development), but rather, “Why am from which its foundations spring. Given that I so ineffective in what I do for others, and the Antaḥkaraṇa is so essential to spiritual life how can I hasten that effectiveness?” That is and service, it benefits us to familiarize our- the crux of why one should seek a quicker path selves with the Western teachings on the to union with the divine. It is the life-blood of Antahkarana as well as its Eastern antecedents, the all bodhisattvas, so-to-speak. It is the rea- such as the Buddhist Vajrayana practice of son the Antaḥkaraṇa is being developed in the taking death and birth, and the Phowa practice first place, for the Spirit knows no sense of for transferring consciousness at the time of separation, and anything that can bring greater death. However, it might be advisable for us to light into the world is a great service indeed. begin by asking ourselves a few common- And it is just such a light that the completed sense questions, such as: “Where will these Antaḥkaraṇa provides. practices lead in my everyday life?” “How will they affect my relations?” “Am I able to do 1 these practices and still meet my essential “The Nine Stages of Shamatha.” Image is in needs and the demands of the world around the public domain when used for educational purposes only. me?” “How much time can I commit to these 2 “Taking birth and death as a path” is Buddhist advanced practices?” More importantly, “How terminology for specific intervals of medita- desperate am I?” If there is no compelling in- tion that use death and birth as vehicles for the ner urge to expand our field of service, then it attainment of full enlightenment or the emana- might be better to stay away from extra prac- tion of a buddha-field, respectively. tices that would hasten our development, espe- 3 Following are a few notes on the diagram: cially along the bodhisattava line. There are two types of mind inferred, as represented in the monkey and the elephant. The These practices are abstracting. They take us monk can be seen to represent the soul, initial- away from worldly concerns, except for meet- ly, and later the monad itself. The monkey ing the immediate spiritual needs of those represents the distracting factor that is ever- around us. They render one impersonal, which present with the mental elemental as it goes is not to say that one becomes cold toward oth- about its business of latching onto every pass- ers. It simply means one loses attachments to ing current of thought. The elephant repre- others, and that can be disconcerting initially sents the aspect of will with respect to mind, to us and to loved ones and people close to us. since willpower is reflected in the mind. In the early stages the mind is tamasic (asleep) and These practices are also demanding and be- lethargic, represented by the black coloration, cause of the extra time they take and the ef- reflecting only the mad-monkey stage and fects they produce, they can be viewed by oth- having no volition of its own. It is led by the ers to be a kind of betrayal or abandonment—a monkey at that stage. The monk observes at feeling that the practitioner no longer cares, this point and then moves to begin engage- despite the fact that deep caring is what moti- ment with the mind. The monk carries a noose vates one to take on these practices in the first and a goad, representing the directing power place. One’s cares and concerns simply change of his will. The monk only begins to engage and move from the personal to the universal. the elephant directly in the third stage, when The point is that once one chooses to acceler- he is finally able to attach the noose to the el-

ephant. As the stages of meditation progress, 10 Helena Blavatsky, The Secret Doctrine I (Pas- the elephant is awakened to the will of the adena, CA: Theosophical Publishing House, monk and becomes a force that can be increas- 1984), 69, 70, fn. ingly utilized by the soul, as represented in the 11 Helena Blavatsky, Theosophical Glossary, last stages of the diagram. At these latter stag- heading under: “Antahkarana.” es, the monkey is totally absent, and purpose 12 In the books of Alice Bailey there are 450 (willpower) is the only guiding principle of references to Antaḥkaraṇa, thus what is repre- the mind. There are a few stages wherein a sented here is the synthesis of those points. rabbit appears on the back of the elephant, and Letters and words in brackets [ ] indicate in- this represents a transitional period, wherein a sertions by the author to connect the refer- subtle lethargy can sabotage the efforts of the ences and to enable the flow of text, or to dif- meditator. The rabbit is the representative of ferentiate terms. Italicized words are in the the subtle lethargy. quotes already. Bolded italics are by the au- 4 “Higher realizations” here meaning superhu- thor for emphasis. Ellipses indicate unneces- man faculties—the so-called “higher siddhis.” sary text from the quotes that was omitted. 5 The “major initiations” are the solar initia- 13 Alice A. Bailey, Education in the New Age tions. The first two human initiations, “birth” (New York, NY: Lucis Publishing Co., 1954), and “baptism” are preparatory to the major in- 146. itiations. 14 Alice A. Bailey, Discipleship in the New Age 6 Translations of Sanskrit terms are taken from II (New York,, NY: Lucis Publishing Co., www.sanskritdictionary.org. (accessed Janu- 1955), 194. ary 22, 2015). 15 Bailey, Education in the New Age, 146. 7 In Buddhism manas is seen as a mental factor, 16 Bailey, The Rays and the Initiations (New an effect arising from the interaction between York, NY: Lucis Publishing Co., 1960), 468. consciousness and matter, and as such carries 17 Alice A. Bailey, A Treatise on Cosmic Fire a subtle sense of “I”-ness, hence the term (New York, NY: Lucis Publishing Co., 1951), “Ego.” This would appear to be a contradic- 457. tion of the idea that the soul knows no sense 18 Bailey, Discipleship in the New Age II, 46. of separation, but this is only from a relative 19 Bailey, Education in the New Age, 148. perspective. Once one delves deeply into such 20 Op cit. matters, even the Triad comes into question. 21 Ibid., 7. All this is in the realm of Buddhist logic, but 22 Bailey, The Rays and the Initiations, 467. can only be touched upon here. 23 Alice A. Bailey, Discipleship in the New Age I 8 The Buddhist paths are: 1) the Path of Accu- (New York, NY: Lucis Publishing Co., 1944), mulation, 2) the Path of Preparation, 3) the 38. The symbolic and abstract minds are Path of Seeing, 4) the Path of Meditation and merged when the Antaḥkaraṇa is completed. 5) the Path of No-More-Learning. These have 24 Bailey, The Rays and the Initiations, 483. a correspondence, respectively, with the five 25 Bailey, Discipleship in the New Age II, 19. human initiations, “Birth” through “Revela- 26 Ibid., 52. tion,” as outlined in the books of Alice A. Bai- 27 Bailey, Discipleship in the New Age II, 209. ley. The first two paths mark the period cov- 28 Bailey, Discipleship in the New Age II, 347, ered in the initiations of threshold. For a fuller 348. explanation of the grounds and paths, see: Kir- 29 Bailey, Education in the New Age, 96, 97. ti Tsenshap Rinpoche, and Ian Coghlan, trans- 30 The science of vision is fully engaged upon lated by Voula Zarpani, Principles of Buddhist the 4th and 5th Buddhist Paths. Tantra: A Commentary on Choje Ngawang 31 Bailey, A Treatise on Cosmic Fire, 48. Palden's Illumination of the Tantric Tradition: 32 Ibid., 64. The Principles of the Grounds and Paths of 33 Bailey, The Rays and the Initiations, 494. the Four Great Secret Classes of Tantra (Bos- 34 Bailey, Discipleship in the New Age II, 59. ton, MA: Wisdom Publications, 2011), as one 35 Alice A. Bailey, The Externalisation of the example text. Hierarchy (New York,, NY: Lucis Publishing 9 Helena Blavatsky, Blavatsky Collected Writ- Co., 1957), 606. The “Great Renunciation” is ings, Vol. V; series 1879-1880 (Wheaton, IL: a Buddhist term describing the fourth initia- Quest Books, 1966), 80, fn. tion, or crucifixion.

36 Bailey, The Rays and the Initiations, 491. normally presented in such empowerments 37 A sadhana is essentially a “road map” for con- and commentaries. In a Buddhist setting Se- sciousness and meditative script rolled into cret Mantra is commonly called “the supreme, one. They can be very short or long, but the quick path to enlightenment,” which makes it purpose is to enable one to act “as if” one is attractive to many people. But the matter already enlightened, and in that way to move should be fully investigated and discussed very quickly, relatively speaking, to full en- with people who have engaged such practices, lightenment. “Full enlightenment” here means lay and monastic, before taking one on, be- buddhahood. cause Westerners commonly have no idea of 38 The word used was “lamasery,” but the term the commitments involved or what it means to itself is incorrect, implying a place of training engage such a practice. They are a life-long for lamas, and is considered to be insulting in commitment. the eyes of some Buddhist scholars. Monaster- 44 Bailey, Discipleship in the New Age II, 321. ies are places of teaching and training, and 45 The “body, speech and mind” of a buddha lamas have already achieved, i.e., are fully en- refers to a buddha’s emanations, or trikaya, in lightened. They have reached the stage of “no- Sanskrit. These are the nirmanakaya (body), more-learning.” Monastery would be the cor- the sambhogakaya (speech) and dharmakaya rect term instead of lamasery. (mind) of a buddha. As such, OM in this case 39 Alice A. Bailey, Glamour: A World Problem connects one with the trikaya indicated in the (New York, NY: Lucis Publishing Co., 1950), body of a mantra. The mantra, Om mani 179. See also: Alice A. Bailey, Letters on Oc- padme hum, for instance, invokes Ava- cult Meditation (New York, NY: Lucis Pub- lokiteshvara (Chenrezig) and connects one lishing Co., 1950), 113. “The Western races with his trikaya. must move forward into spiritual supremacy, 46 “Emptiness” is the realization that all phe- without obliterating the Eastern contribution, nomena have no inherent existence of their and the functioning of the Law of Rebirth own, including personalities, souls and Triads. holds the clue to this and demonstrates this In other words, everything is the result of a necessity.” dependent arising (karmic outcome). Empti- 40 Bailey, Letters on Occult Meditation, 302. ness is not nihilism, though. It is the realiza- Bolded italics added for emphasis. tion of the ultimate state of being. Its realiza- 41 Keith Dowman, Sky Dancer, the Secret Life tion is a state beyond any description. The ul- and Songs of the Lady Yeshe Tsogyel (Ithaca, timate in emptiness for a human being is first NY: Snow Lion Publications, 1996), 86, 262. experienced in nirvana, but even that state is “The gross bodies of men and women are seen to be inadequate at a later stage and is equally suited [for practice], but if a woman abandoned. There are thus varying grades of has strong aspiration, her potential (for exis- “emptiness,” with the greatest being realized tential realization) is greater.” From Pad- at full enlightenment. The matter is very ab- masambhava’s instructions to Yeshe Tsoyel. struse, but is the foundation and goal of all 42 Bailey, Discipleship in the New Age II, 556 Buddhist logic. “This as if behavior is one of the most occult 47 In Buddhist logic each of the five senses is of practices. It in reality presupposes the im- seen as a separate type of consciousness, each position of the highest grasped aspiration upon one being associated with an element. the normal personality in the form of changed 48 “Conquering death” in this context means behavior.” ending the karmic necessity for incarnation, 43 Secret Mantra is otherwise known as highest which is achieved at the fourth initiation. yoga tantra, or anuttarayogatantra. These are 49 Rinpoche has a specific meaning in Tibetan Vajrayana practices, are quite involved, re- Buddhism. It is one who has undergone the quire empowerments and a larger commitment Buddhist “Great Renunciation,” and has thus of time and daily practise, usually amounting almost completed the full realization of the to several hours a day. They are normally pre- grounds and the paths. In effect, they have sented within a monastic mindset, but they can “attained nirvana” and thereafter incarnate at be effectively practiced by lay people. The will. sexual aspect, which many people in the West 50 A lama (bla ma in Tibetan) is a fully endowed usually associate with the word “tantra,” is not teacher of the dharma—a living buddha—one

who has completed fully the grounds and the shamatha diagram will perhaps not be lost on paths. the reader. 51 Opinions on this stage will differ, but at the 56 Hints of this are given throughout Bailey’s stage of Chohan one has surpassed even the Esoteric Astrology. It is rather “convenient” need for nirvana and has entered more or less that the number of elephants on the winding fully into the monadic state of being. So far as path in the shamatha diagram equal the num- a human being is concerned, the monad repre- ber of zodiacal signs (Aries through Sagittari- sents full enlightenment. us) that lead to the one-pointed focus neces- 52 Excerpted from Malvin Artley, The Full sary to enable one to attain the greater initia- Moons: Topical Letters in Esoteric Astrology, tions, indicated by Capricorn through Pisces. Appendix 8: The Levels of Dissolution in The graded stages of spiritual progress as Death and Meditation, (Boston, EBookIt.com, marked by the zodiacal signs start with Aries, 2014). For a complete presentation, see: Ven. being the sign of commencement of effort and Khensur Kangurwa Lobsang Thubten end in Pisces—the so-called “wheel going Rinpoche, A Weekend on Death and Dying, counter-clockwise.” This is outlined in Esoter- (available through Tibetan Buddhist Institute, ic Astrology, pp.60–61. No lasting spiritual Adelaide, South Australia). See also: Glen H. progress is engaged until one’s mind is Mullin, The Six Yogas Of Naropa: brought to heel. There is a proposed further, Tsongkhapa's Commentary Entitled A Book higher correspondence of these nine signs Of Three Inspirations: A Treatise On The with the stages of vipassana, or meditation Stages Of Training In The Profound Path Of with insight. For the full proposed latter out- Naro's Six Dharmas, Kindle Locations 2462- line, see The Full Moons: Topical Letters in 2467, Kindle Edition (Ithaca: Snow Lion Pub- Esoteric Astrology, e-book edition, Table II, lications, 1996). 364. 53 The winds should not be conflated with the 57 The “path of seeing” is the third of the five elements. There are five winds (prana in San- Buddhist paths (of the grounds and the paths, skrit, rlung in Tibetan): life-grasping, upward- or sa lam in Tibetan), and marks the attain- moving, downward-cleansing, fire- ment of “transfiguration,” or the first direct, accompanying and all-pervading. The winds abiding experience of emptiness, which is are the vehicles of consciousness. The ele- brought about by the rising of ultimate bodhi- ments underlie form. chitta (active kundalini). It marks a definitive 54 The causal lotus is a chakra, or energy vortex, point of attainment and also sets the stage for composed of more subtle matter of the mental the higher aspects of meditative practice. One plane at the level of the heart chakra. Its pat- is from then onwards an “arya being,” or bo- tern and level of unfoldment are a clear indi- dhisattva. This path begins the first Buddhist cation of the spiritual evolution of a person. A ground, which is also called “the Very Joy- full description is given in A Treatise on Cos- ful.” The words, “Joy is a special wisdom” mic Fire, starting on p. 1109. The causal lotus [Supramundane I, 1938, Agni Yoga Society, is the main energy vortex of the Ego, or soul 231.] has a particular connection with this in incarnation. path, although here it is bliss, not joy, that is 55 Alice A. Bailey, Esoteric Astrology (New first fully experienced—what one might call York, NY: Lucis Publishing Co., 1951), 61. “the first kiss of the monad.” Further clues are given in the comparison of 58 There are many names for the various clear Aries/Sagittarius/Aquarius on p. 174 of the lights, but the main thing to be noted is that same book. There are two points of meditative they are all beyond conceptualization, i.e., equilibrium indicated by the signs (ibid, pp. they are accessed at “Triadal” levels and be- 189, 190)—Libra, marking what is called yond. At this point in meditative practice one “thorough pacification” in the stages of sha- is actively utilizing and dissolving the subtle matha and Sagittarius, which marks the final winds in the various chakras and for this rea- stage of shamatha, or “placement in equi- son empowerment into a practice and the req- poise” (samadhi). An equivalence between the uisite commentaries are a must, one thus hav- archer on the white horse with Sagittarius to ing access to a person who has mastered the the monk on the back of the elephant in the processes therein.

59 This is the opinion of the author, based upon is held on the mantric syllable at the center of reading numerous accounts of near-death ex- each individual chakra, which is [located at] periences, the study of the Buddhist accounts the center of the central channel, called ava- of death and dying and of the correlations be- dhuti, as this makes it easier to collect the vital tween these and the extant esoteric literature. energies [at the specific chakra being meditat- The “tunnel” frequently described in near- ed upon]. At each of the four sites a unique death sounds very much like the descriptions experience of bliss is aroused and one must of black near-attainment. This is a subject that cultivate the ability to consciously recognize will remain controversial for some time into these in one's own experience.” The four the future and the reader may want to investi- blisses are: “bliss,” experienced at the crown; gate the matter further. For descriptions of the “supreme bliss,” experienced at the throat; “tunnel” experience, there is a good thumbnail “special bliss,” experienced at the heart; and collection with commentary at: http://www. “innate bliss,” experienced at the navel. These near-death.com/experiences/re-search16.html are experienced during meditations on the in- (accessed January 25, 2015). ner heat yoga, or tummo. 60 Nirmanakaya: One of the three “bodies of a 63 Ibid., (Kindle Locations 2462-2467). buddha,” the other two being the sambhoga- 64 See, for instance: Sogyel Rinpoche, The Ti- kaya and the dharmakaya. These in turn have betan Book of Living and Dying (New York, correspondences to the personality, soul and NY: Harper Collins 1992). spirit of a human being, respectively. Of the 65 Bailey, Discipleship in the New Age II, 194. three, the dharmakaya (the “truth body”) is the The mother clear light would be equated with most subtle and is not, strictly speaking, con- “manas” in atma/buddhi/manas, or the spiritu- sidered to be an emanation. Instead, the dhar- al triad. makaya is the source, the actual buddha- na- 66 See: The Six Yogas of Naropa, the two chap- ture, the essential will and wisdom, which un- ters on “Illusory Body Yoga” and “Bardo Yo- derlies the other two. The sambhogakaya is ga.” sometimes called the “bliss body” of a bud- 67 There is a chapter devoted to this in The Six dha, although all three are commonly stated to Yogas of Naropa, titled, “Consciousness be blissful emanations. The nirmanakaya is Transference.” the “emanation body”. 68 For a full description, see: Kyabje Khensur 61 The mother clear light is the basis of all ad- Kangurwa Lobsang Thubten Rinpoche, A vanced spiritual attainment. It is, in the end, Commentary on Entering into the Battlefield one’s first encounter with the Triad. In ad- of the Victorious Ones: the Phowa of Amitab- vanced practices it is blended with these suc- ha (Adelaide: Tibetan Buddhist Institute, cessive stages of clear light to form the bases 2009). for the higher spiritual attainments. These 69 Amitabha is the adi buddha of pure lands, clear lights are experienced and engaged be- immortality and infinite light. yond any conceptual basis. They are part and 70 The eight sense doors lead to karmic rebirth. parcel of the Triad. In this vein, “attainments,” They are: between the eyebrows, the eyes, the “realizations,” “siddhis” and “Triadal con- ears, the nostrils, the mouth, the navel, the sciousness” are all synonymous terms. Alt- urinary tract and the anus. They are normally hough this is not in strict agreement with some blocked in the practice by means of Sanskrit Western presentations, it is seen as such in syllables appropriate to the aperture. Buddhist presentations, as they are all experi- 71 Pure land here should not be conflated with enced when these levels are reached and en- Pure Land Buddhism, which features mainly gaged. in China and Japan. A “pure land” (Sanskrit: 62 Glen Mullin, The Six Yogas Of Naropa: buddha-kṣetra) is essentially the nirmanakaya Tsongkhapa's Commentary Entitled A Book (emanation body) plus the environment of a Of Three Inspirations: A Treatise On The fully enlightened being, or buddha. There are Stages Of Training In The Profound Path Of thus many such pure lands. The pure land of Naro's Six Dharmas (Kindle Locations 1798- Buddha Kalachakra, for instance, is Shambha- 1805. Kindle Edition.) “It is important in each la. More to the point, though, a pure land is of these four chakra meditations that the mind emanated for purposes of service—the field in

which the inner work of an ashram takes place. It is a place of teaching, of retinue, of attainment and duration.

Spring 2015

Cedercrans’ Writings compared to Bailey’s Technique of Integration for the Seventh Ray

Zachary F. Lansdowne

Summary In the early days of writing for the Tibetan, I had to write at regular hours and it was he seven rays are said to denote seven clear, concise, definite dictation. It was giv- T primary differentiations of energy, and en word for word, in such a manner that I doctrines on the seven rays have been ex- might claim that I definitely heard a voice. pounded by various theosophical writers. In Therefore, it might be said that I started 1942, Alice Bailey, a writer in the theosophical with a clairaudient technique, but I very tradition, published the Technique of Integra- soon found, as our minds got attuned, that tion for the Seventh Ray, but admitted that her this was unnecessary and that if I concen- technique “was definitely abstruse and trated enough and my attention was ade- couched in language quite symbolic,” so that it quately focussed I could register and write is difficult to understand. From 1948 to 1963, down the thoughts of the Tibetan (His care- Lucille Cedercrans, a writer using theosophical fully formulated and expressed ideas) as He terminology, presented a teaching called the dropped them into my mind.2 “New Thought-form Presentation of the Wis- dom,” and said that her teaching is associated The title page of each of Bailey’s books, how- with the Seventh Ray. This article clarifies ever, designates “Alice A. Bailey” as the per- Bailey’s technique by showing that it is illus- son responsible for its intellectual content, so trated by passages from Cedercrans’ writings. this article refers to her books as though they were her own work. Bailey mentions another The Masters Djwhal Khul and Master who is relevant for this article and who Rakoczi is known by the name Rakoczi or by the abbreviation R.: elena Blavatsky (1831– 1891), founder of H the Theosophical Society, may have been The Master Who concerns Himself espe- the first person to introduce to the West the cially with the future development of racial concept of the Masters of the Wisdom.1 These affairs in Europe, and with the mental out- Masters are reputed to be enlightened beings growth in America and Australia, is the and are sometimes referred to as the Elder Master Rakoczi … The Master R. is upon Brothers, Adepts, or Mahatmas. They are said the seventh Ray, that of Ceremonial Magic to have come from the human race and or Order, and He works largely through es- achieved their higher status by following the oteric ritual and ceremonial, being vitally same steps that people tread today. ______Alice Bailey (1880 – 1949), a member of the About the Author Theosophical Society before leaving it to pursue her own activities, says that the majority of Zachary F. Lansdowne, Ph.D., who served as Pres- her books were telepathically dictated to her by ident of the Theosophical Society in Boston, has been a frequent contributor to The Esoteric Quart- a Master of the Wisdom. Bailey identifies this erly. His book The Revelation of Saint John, which Master as “the Tibetan,” who is also known by provides a verse-by-verse analysis of the entire the name Djwhal Khul or by the abbreviation Revelation, was reviewed in the Fall 2006 issue. He D.K.: can be reached at: [email protected].

interested in the effects, hitherto unrecog- the conservatism of her Depression-era, ru- nised, of the ceremonial of the Freemasons, ral upbringing and early adulthood, her of the various fraternities and of the methods and training for awakening spir- Churches everywhere.3 itual growth in herself and others were more esoteric and incredible than expected The above quotation refers to the notion of the in that time. seven rays, which are mentioned in both the ancient Hindu Rig Veda and modern Theoso- Undeterred by the doubts of others or more phy.4 Bailey gives this definition: “A ray is but gnawingly her own, undaunted by the a name for a particular force or type of energy, enormity of her task, her six children, or her with the emphasis upon the quality which that lack of formal education, and never dis- force exhibits and not upon the form aspect heartened by her many physical ails, Lu- which it creates.”5 The above quotation says cille forged open the gateway to wisdom that the “Master R. is upon the seventh Ray,” for hundreds of followers from Spokane, thereby showing that the seven rays provide a Washington, to Washington DC. way of characterizing Masters according to the Most people know Lucille Cedercrans qualities that they exhibit. Bailey also says, Schaible as the author of meditation re- “Every unit of the human race is on some one sources such as The Nature of the Soul, The of the seven rays,”6 so the seven rays provide a Soul and Its Instrument, or Corrective/ way of characterizing both Masters and human Creative Thinking. Developed from 1948 to beings. 1963, her work is called the New Thought- Bailey makes a prediction that is relevant for form Presentation of the Wisdom this article: “Certain picked disciples from all (NTFPW). In the early 1970s, she began to these five Ashrams have been or will be shift her focus to Tibetan Buddhism, which trained for the work of contacting the public.”7 she was authorized to teach until her death Here, Ashram is defined as “The centre to in 1984.9 which the Master gathers the disciples and as- The foregoing profile indicates that she was pirants for personal instruction.”8 Bailey in- known by many different names. The title page cludes the Master R.’s Ashram as one of the of each of her books, however, designates five designated Ashrams, so her prediction “Lucille Cedercrans” as the person responsible implies that a certain picked disciple from the for its intellectual content, and so that is the Master R.’s Ashram will contact the public. name used in what follows. Her prediction was written in November 1948, so more than 65 years have now passed. Dur- Cedercrans appears to have had a function sim- ing that period of time, is there any evidence ilar to Bailey’s, because both women said that that a disciple from the Master R.’s Ashram they wrote their books by bringing through has contacted the public, and if so, who is that communication from a Master. Gretchen Groth disciple? in Luminous Sitting, Tortuous Walking, which is her biography of Cedercrans, gives this ac- Lucille Cedercrans count: akini Wisdom, the publisher of Lucille Lucille’s main contact was Master R (also D Cedercrans’ biography, provides this called simply R) … In the beginning, how- brief account: ever, she only knew R or Master R as the A woman of unusual opposites, Lois Lu- Presence … She reported that early in her cille Stickle Johnson Cedercrans Schaible training, R said he could be called GR or R. (b.4/4/21 – d.6/21/84) did not finish high During the first fifteen years, she referred to school, yet she was wise and knowledgea- him as R or Master R. The name GR, how- ble beyond any traditional education. She ever, garnered new interest once she began brought a new form of the wisdom of the teaching Tibetan Buddhism in 1973. Guru ages into this world. In striking contrast to Rinpoche (or GR) is Padmasambhava who

brought Buddhism to Tibet in the eighth ley books from cover to cover. I was just century … The teachings from R that she too busy. You see the Presence requested presented to her Buddhist groups in the that I not read any of the literature, neither 1970s and 1980s presented traditional Ti- Bailey, the Theosophical Society, Besant, betan Buddhism meditative practices and- Blavatsky, nor any Hindu or Buddhist liter- concepts … To the Buddhist Sangha or ature until after my training was complete. group, this contact of Lucille’s was clearly Since I … never went beyond the 8th grade presented as (and understood to be) Guru in school, I had never heard of any religion, Rinpoche or Padmasambhava—not Master philosophy or teachings such as these that I Rakoczi.10 was receiving when the Presence merged with me.12 Cedercrans describes the process by which her material was written: Cedercrans calls her work the “New Thought- form Presentation of the Wisdom,” “NTFPW,” Masters don’t write the lesson material. I or more simply “the Wisdom,”13 and she asso- write it. They don’t determine the words ciates it with the Seventh Ray. For example, that will be used. I determine the words that Applied Wisdom, which is an extensive compi- will be used. They have taken those princi- lation of her material, makes this statement: ples of truth which are incorporated in the lesson material and placed them, put them As the Seventh Ray comes into more active into abstract thought-forms. Now these ab- play in this beginning of a new age, a mod- stractions are above the level of words; they ern teaching anent the fundamentals of are above the frequency of pictures. They magic is needed. This New Thought–form are in the frequency of meaning itself … Presentation of the Wisdom holds such We receive that transference of meaning in- teaching in solution, to be released through to our consciousness and there in medita- Lucille Cedercrans when there are ade- tion we have to interpret that meaning and quately oriented and trained discipleship to translate it into whatever language we groups available to put it into right use.14 are using.11 Technique of Integration for Thus Bailey and Cedercrans seem to have used the Seventh Ray different methods of communication: Bailey describes herself, in a quotation given earlier, ailey claims that her “Seven Techniques as receiving the words of the Master D.K. and B of Integration” depict “the pattern of the then writing those words down; but Cedercrans thought and the process of the life” of people describes herself as receiving the abstract guided by each of the seven rays.15 She admits meaning from the Master R. and then deter- that her techniques are written in such a way mining the words that are used. that they are difficult to understand: “It is difficult to make easily comprehensible the nature Cedercrans’ books appear similar in purpose and purpose of these techniques”; “Our study and terminology to Bailey’s books, which were of the Techniques of Integration was definitely written earlier. Nevertheless, Cedercrans re- abstruse and couched in language quite sym- counts her initial unfamiliarity with Bailey’s bolic.”16 She also says, “these ray techniques material: are imposed by the soul upon the personality I was shocked, and dismayed in 1958 to after it has been somewhat integrated into a learn that persons close to A. A. B. [Alice functioning entity and is, therefore, becoming A. Bailey] and perhaps even A. A. B. her- slightly responsive to the soul, the directing self had accused me of lifting content from Intelligence.”17 In this context, the term “soul” the D.K. books. This was never true. I had denotes the “superconscious self,”18 and “per- not read any part of them until my own sonality” denotes the mental, emotional, and work, Nature of the Soul, was written. And physical bodies.19 even now I have never read one of the Bai-

If Bailey’s claim is correct, then her techniques I do? Danger there is. The task that I have depict the archetypal patterns that underlie all undertaken is not easy of accomplishment, methods of integration that are inspired by the yet I love power. I love to see the forms superconscious realm. For example, the written emerge, created by my mind, and do their esoteric teaching of any religion might be a work, fulfill the plan and disappear. I can verbal expression of one of these archetypes, create. The rituals of the Temple of the but with some distortions due to the limitations Lord are known to me. How shall I work? of words. Different exoteric religions might be “Love not the work. Let love of God’s expressions of the same archetype but with eternal Plan control your life, your mind, varying distortions. Thus, if her claim were your hand, your eye. Work towards the uni- valid, it should be possible to show that her ty of plan and purpose which must find its techniques, in part or in whole, are similar to lasting place on earth. Work with the Plan; various recorded methods of integration that focus upon your share in that great work.” are thought to be inspired. Bailey’s claim can be tested with Cedercrans’ books, because of The word goes forth from soul to form: the previously discussed evidence that “Stand in the centre of the pentagram, Cedercrans was an inspired writer. drawn upon that high place in the East within the light which ever shines. From This article is concerned with the Seventh Ray. that illumined centre work. Leave not the Bailey’s name for this ray is “Ray of Ceremo- pentagram. Stand steady in the midst. nial Magic or Order,”20 and Cedercrans’ name Then draw a line from that which is without is similar: “Ray of Ceremonial Magic or Di- to that which is within and see the Plan take vine Law and Order.”21 Cedercrans provides form.”25 these explanations of the ray’s name: “Magic is the manipulation of the divine law to pro- The rest of this article analyzes Bailey’s Tech- duce an ordered series of effects in time and nique of Integration for the Seventh Ray: our space”;22 “the concept of Divine Law and Or- interpretation of each segment of the technique der—ordered sequence according to the over- is given in italics and is followed by parenthe- shadowing Divine Plan for humanity.”23 ses that contain the interpreted segment, which Cedercrans also distinguishes between white in turn is followed by an explanation of the and black magic: “The white magician is con- segment’s symbols. Our approach for deci- cerned with those effects that relate to the bet- phering these symbols is to identify and then terment of humanity as a whole … The black apply Cedercrans’ associated statements. Bai- magician is concerned with him or her self and ley states that each of her techniques can be their own rise to power or the accumulation of divided into five phases: “The words, covering material gain.”24 the process in every case, are Alignment, Cri- sis, Light, Revelation, Integration.”26 Our Bailey’s Technique of Integration for the Sev- commentary is also divided into these five enth Ray is as follows: phases. “I seek to bring the two together. The plan is in my hands. How shall I work? Where Alignment lay the emphasis? In the far distance stands efore analyzing Bailey’s technique, let us the One Who Is. Here at my hand is form, B give some background information. Ac- activity, substance, and desire. Can I relate cording to Theosophy, the planetary life con- these and fashion thus a form for God? sists of seven worlds that are often called Where shall I send my thought, my power “planes” and have the following names: 1) lo- the word that I can speak? goic; 2) monadic; 3) spiritual, or atmic; 4) intu- “I, at the centre, stand, the worker in the itional, or buddhic; 5) mental; 6) emotional, or 27 field of magic. I know some rules, some astral; and 7) physical. Even though these magical controls, some Words of Power, planes of existence are said to interpenetrate some forces which I can direct. What shall and be interrelated, Bailey mentions “the inner

and higher worlds,”28 which shows that these process begins. A magnetic field is created planes are thought of as being arranged meta- within the mind by that polarity.34 phorically in either an inner and outer manner, Bailey does not explicitly mention the “Law of or a higher and lower manner. For example, Polarity,” but she does write about the “mys- the mental, emotional, and physical planes, tery of Polarity,” and says, “It signifies essen- which are spoken of as “the three worlds of tially the form-building work in substance, and human endeavor,”29 are thought of as being its energising by the spiritual aspect.”35 Bailey either the three outermost planes or the three also mentions “the mental substance of our lowest planes. mind,”36 and “vibrations, engendered by will, Professor Mary Kassian reports, “Disciple lit- working through love-wisdom, and energising erally means ‘a learner’ (from Greek, manthan, substance,”37 so the mystery of polarity could ‘to learn’ and Latin, discipulus, ‘pupil; learn- be concerned with the polarities of will and er’).”30 In this article, a disciple refers to any mind. Moreover, she explicitly mentions these person who is learning how to expand his or two polarities: “No one can be a … magician her consciousness during any phase of the in- until the will and the thought work in tegration process. Such usage is consistent unison.”38 Cedercrans’ “Law of Polarity” ap- with Bailey’s statement: “for all are disciples pears to clarify these earlier hints and phrases from the humblest aspirant up to, and beyond, from Bailey, so “the two” are taken as the will the Christ Himself.”31 and mind. Thus, when the disciple brings these polarities together, he or she is wielding the In the first phase of the integration process, the Law of Polarity so as to initiate the creative disciples bring their mental, emotional, and process. physical bodies into increased alignment with the soul. As a result, the personality, or “lower By maintaining the polar relationship, which is self,” which consists of these three bodies, is between my will and mind, I create a thought- able to receive impressions from the soul, or form; and by maintaining the triangular rela- “higher self.”32 The technique’s first para- tionship, which is among my will, mind, and graph, which uses the first-person grammatical thought-form, I manifest the thought-form in perspective, depicts a seventh-ray disciple’s the physical plane (“The plan is in my hands”). pattern of thought during the alignment phase, The second sentence can be explained by as explained next. Cedercrans’ second and third laws: I seek to bring my will and mind together (“I 2. The Law of Magnetic Control—when a seek to bring the two together”). As mentioned magnetic field is created within the mind earlier, the preceding words in italics constitute and maintained there, mental substance is our interpretation of a segment of Bailey’s set into motion in the pattern dictated by the technique, the preceding words in parentheses will. A thought is born via the magnetic constitute the interpreted segment, and the fol- control of substance. lowing words explain the segment’s symbols. 3. The Law of Precipitation—when a Cedercrans says, “The magician (regardless of thought is born, a triangle of precipitating whether aligned with the white or dark forces), energy has been brought into juxtaposition must consciously appropriate and wield … with time and space.39 three laws in order to create a predetermined circumstance or situation in the magician’s life Bailey mentions “The Law of Magnetic Con- and affairs.”33 The technique’s first sentence trol, governing the control of the personality depicts the disciple as the initiator of activity, by the spiritual nature, via the soul nature,”40 and it can be explained by Cedercrans’ first which has the same name as Cedercrans’ sec- law: ond law. Bailey’s description is vague, however, so it is not clear whether her law is actually 1. The Law of Polarity—when the polar the same as Cedercrans’ second law. If their forces of Will and Mind are brought into a laws are assumed to be the same, then relationship with one another, the creative

Cedercrans once again appears to clarify some the law of Cause and Effect, and he leaves of Bailey’s earlier material. Bailey also men- off dealing with effects and centres his at- tions “the law … of active precipitation,” and tention on their producing causes.44 says that it “produces manifested existence,”41 Shall I emphasize the betterment of humanity so this law seems to be the same as as a whole, or my own separative goals? Cedercrans’ third law. (“Where lay the emphasis?”). As Cedercrans According to Cedercrans’ second law, mainte- explains, disciples make many small choices nance of the polar relationship, which is be- that collectively establish a pattern emphasiz- tween the will and mind, creates a thought- ing one of two directions: form. In the second sentence, “the plan” is tak- People who place their feet upon the path of en as a thought-form, because Cedercrans says, mental development move either to the “A thought-form, regardless of its nature is a right, toward white magic, or to the left, planned activity, for energy follows thought,”42 toward black magic. They are confronted so “the plan” signifies that the disciple is with the forked path of decision as they wielding the Law of Magnetic Control. As make those many small choices having to suggested by Cedercrans’ third law, mainte- do with the routine of daily living. They are nance of the triangular relationship, which is learning the creative process and establish- among the will, mind, and thought-form, mani- ing those patterns in mental substance fests the thought-form. The phrase “in my which direct the weight of their creativity, hands” portrays taking physical possession of toward the forces of light for the betterment something, so this phrase signifies that the dis- of humanity or toward the forces of dark- ciple is wielding the Law of Precipitation. ness for what they think is personal gain.45 Shall I work with cause or with effects? (“How Bailey gives a related description: “It will be shall I work?”). The adverb how means “in apparent at this point how important is motive, what manner or way.” As Cedercrans explains, for it determines the line of activity and differ- the basic way of working is either with cause entiates man’s activity into what is called (by or with effects: esotericists) black and white magic.”46 The mental plane is that area of creative My will carries a purpose that is above and substance that is causative to the physical beyond my personal self, because it is im- plane manifestation. People who live in, pressed with a divine intent (“In the far dis- and direct their affairs from this frequency tance stands the One Who Is”). Cedercrans of substance work with cause rather than describes the inherent divine intent: with effects. This is the basic difference between the person who is mentally polarized Seekers who come thus far upon the path of and the person who still lives within an mental development examine the develop- emotional focus. The latter is constantly ment of their will. If their will is an exten- challenged by, and must work in and with, sion of Spirit, and not just a part of their effects. Causes are for the most part un- own personal property, it is already im- known to them, and they are a victim of pressed with a Divine Intent. That is, it car- circumstance.43 ries a Purpose that is above and beyond their personal self.47 Bailey also speaks about these two ways of working: Bailey also writes about “the unified divine intent lying behind all appearances and all The predominant work of the occult student qualities.”48 is the manipulation of force, and the entering of that world wherein forces are active- The physical plane contains my handiwork, ly set in motion which result in phenomenal perhaps as music, art, literature, or inventions effects. He has to study and comprehend (“Here at my hand is form”). “Here” indicates practically and intelligently the working of the physical plane, because that is where hu-

man beings are conscious, so “form” denotes scribes the same sequence of factors but in the something on the physical plane. Cedercrans reverse order: provides these examples: “a thought-form is The thinker on his own plane formulates a materialized as … music, art, literature, inven- thought embodying some purpose or some tions, etc.”49 Being skillful in producing physi- desire. The mind vibrates in response to cal forms is a seventh-ray characteristic, as this idea and simultaneously produces a Bailey explains: corresponding reaction in the kamic, desire It [the Seventh Ray] is the ray of form, of or emotional body. The energy body, the the perfect sculptor, who sees and produces etheric sheath vibrates synchronously, and ideal beauty, of the designer of beautiful thereby the brain responds and energises forms and patterns of any sort … The liter- the nerve-system throughout the dense ary work of the seventh ray man would be physical body, so that the impulse of the remarkable for its ultra-polished style, and thinker works out into physical plane activi- such a writer would think far more of the ty.57 manner than of the matter in his work, but Can I relate these factors and thus manifest the would always be fluent both in writing and divine plan? (“Can I relate these and fashion speech.50 thus a form for God?”). “A form for God” is The power of my thought produces physical taken as the manifestation of the divine plan, forms by means of physical-plane activity, because Cedercrans says, “the White Magician etheric substance, and desire (“at my hand is … molds substance into those forms which form, activity, substance, and desire”). The will carry the consciousness of the Divine Plan word “hand” could be a symbol of power, as in out into appearance in the Light of Day.”58 Isaiah 23:11, “He stretched out his hand over Bailey similarly writes, “The white magician the sea, he shook the kingdoms,”51 so the works from the soul level out into the mani- phrase “at my hand” could have this meaning: fested world and seeks to carry out the divine through my power. The word “activity” is tak- plan.”59 en as physical-plane activity, because Toward what objective shall I send my thought Cedercrans mentions, “intelligent activity in as a spoken word, which causes a manifesta- the physical.”52 The word “substance” is taken tion in time and space? (“Where shall I send as referring to what Theosophy calls the my thought, my power the word that I can “etheric body,” which is the subtle body of speak?”). Cedercrans tells students to think vitality that underlies the dense physical before speaking: body,53 because Cedercrans says, “Etheric substance is what is commonly thought of as the The words of the student also have a life of energy or force of action. Actually it is the their own—are the cause of certain mani- substance of action.”54 Desire refers to the festations in time and space—and have an desire or emotional body, about which effect upon all other lives … A word once Cedercrans says, “The astral body and plane is spoken, cannot be recalled. A chain of ef- the power factor in manifestation. Until it is fects has been set into motion and will re- understood, controlled and properly directed, sult in physical–plane manifestation. When the student cannot engage in creative work.”55 one considers that a word is not only a manifestation of a thought, but that it is also Each factor in the given sequence is the imme- the direction into physical–plane manifesta- diate effect of the succeeding one, so the entire tion of a thought, one pauses before he sequence exemplifies the rule, “Potencies pro- speaks.60 duce precipitation,” on which Bailey comments, “When correctly understood, it will In the technique, “where” is taken as “toward govern the method of work and the thought life what objective,” and “power” as, in of the worker in white magic.”56 Bailey de- Cedercrans’ words, “the cause of certain mani-

festations in time and space.” Bailey also tells white magician, and their emotional nature, students to think before speaking: which could lead to black magic, brings them to an inner crisis in which they look for alter- When we speak we evoke a thought and native ways of proceeding. As Milton Fried- make it present, and we bring that which is man (1912 – 2006), a recipient of the Nobel concealed within us into audible expres- Prize in Economics, says, “Only a crisis— sion. Speech reveals, and right speech can actual or perceived—produces real change. create a form of beneficent purpose, just as When that crisis occurs, the actions that are wrong speech can produce a form which taken depend on the ideas that are lying has a malignant objective. Without realiz- around.”64 ing this, however, ceaselessly and irrespon- sibly, day after day, we speak; we use The seventh-ray technique’s second paragraph, words; we multiply sounds; and surround which is also written with the first-person ourselves with form worlds of our own cre- grammatical perspective, treats the seventh-ray ation. Is it not essential, therefore, that be- crisis by depicting two subsidiary techniques. fore we speak we should think, thus re- These two techniques support each other and membering the injunction, “You must attain are intended to be used concurrently through- to knowledge, ere you can attain to out the second phase. The first subsidiary speech”?61 technique, which consists of the first and second sentences, corresponds exactly to what The technique’s first paragraph, which has just Cedercrans calls the “transmutation tech- been analyzed, portrays the disciple as ponder- nique,”65 and its purpose is to transmute the ing his or her own questions. By pondering subconscious nature. The second subsidiary these questions, the disciple produces the technique consists of the remaining sentences needed alignment, as Bailey explains: of the paragraph, and its purpose is to observe As he realises the task to be carried out and and remove negative emotional habits. Both the nature of the work to be done by the subsidiary techniques resolve the seventh-ray seventh ray worker, and appreciates the fact crisis by bringing forth the guidance of the that it is the magical work of producing soul. those forms on earth which will embody the I, applying the transmutation technique, am spirit of God (and in our particular time, focused at the ajna center, which is the etheric this necessitates the building of new forms), center between the eyes (“I, at the centre”); am each seventh ray disciple will see himself aligned with the soul via my aspiration to it as a relating agent, as the one who stands in (“stand”); and am also aligned with my sub- the midst of the building processes, attend- conscious nature via my recognition of its ex- ing to his portion of the task. This, if really istence (“the worker in the field of magic”). grasped and deeply considered will have Our claim is that the first sentence in the sec- the effect of producing alignment.62 ond paragraph corresponds to the first step in Crisis of Evocation the transmutation technique, which Cedercrans describes as follows: “The disciple has estab- ailey writes, “The soul is a unit of energy, lished the triangular alignment between him- B vibrating in unison with one of the seven self focused in the center between the brows, ray Lives, and coloured by a particular ray 63 his Soul via his aspiration to it, and his sub- light.” In other words, each soul has the qual- conscious via his recognition of its exist- ity of a particular ray, which is called its “soul ence.”66 To justify this claim, let us consider ray.” In the second phase of the integration each symbol in the first sentence. process, the disciples sense intuitively their soul ray, which in this case is the Seventh Ray, The centre is “the center between the brows,” because they have increased their alignment which is located in the etheric or vital body, with their soul. The inconsistency between and is called the “ajna center” by both their sensed potential, which is working as a Cedercrans and Bailey. Cedercrans describes

its location: “The ajna center is located be- Hall (1901 – 1990), an esoteric philosopher, tween the eyes from three to six inches outside gives this definition: “Ceremonial magic is the the forehead and extending into the fore- ancient art of invoking and controlling spirits head.”67 Bailey describes its use: “Centre your by a scientific application of certain formu- consciousness in the ajna centre—the centre of lae.”73 In the second sentence of the second personality force and inte- paragraph, “rules” precede gration.”68 A man does not anchor a “controls,” which suggests that the “rules” are for in- Stand has the symbolic concept of truth, he does voking spirits and the meaning of being aligned not become that truth, “controls” are for control- with the soul, because the ling the spirits that are in- standing position brings until he proceeds as if he voked. The Bible some- the various parts of the were that truth, until he times associates spirits physical body into a direct with negative emotions, line, and Bailey describes puts it into action … Fo- such as “anguish of spirit” alignment with the soul as cus your consciousness in (Exodus 6:9), “vexation of also establishing a direct the highest understanding spirit” (Ecclesiastes 1:14), line: “the alignment factor and “spirit of fear” (2 is related to the control by of truth which you can at- Timothy 1:7). In the con- your soul, and the estab- tain, and apply that truth text of the transmutation lishing of a direct line of in relation to others. technique, the spirits that contact between your soul the disciple needs to in- and your brain, via your mind.” 69 Romans 5:2 voke are his or her own suppressed negative uses “stand” in a similar way: “this grace emotions. wherein we stand.” Cedercrans gives the rule for invoking sup- A field denotes a domain or area of activity or pressed negative emotions: “The disciple … interest. During the second phase of the inte- then becomes the observer, permitting (not gration process, the disciples’ field of magic is demanding, but permitting) the Soul to reveal their own personality, because, in Bailey what it will of the content within the subcon- words, “the seventh ray disciple … begins, scious.”74 Bailey describes the same rule in the however, with himself, and seeks to bring into following way: “Depend upon the unalterable expression the plan of his soul in his own set- tendency of the subconscious nature to pene- ting and worldly situation.”70 In particular, trate to the surface of consciousness as a reflex Bailey says, “The student of magic aims, activity in the establishing of continuity of above all, to purify his desires.”71 Purification consciousness. This reflex activity of the lower of desires entails cleansing the subconscious nature corresponds to the development of con- nature, because the latter includes, in Bailey’s tinuity between the superconscious and the words, “all the unformulated wishes and urges consciousness.”75 Here, “continuity” is equiva- which drive a man into activity, plus the sup- lent to alignment, “the superconscious” to the pressed and unrecognised desires, and the un- soul, and “the consciousness” to the observing expressed ideas which are present, though un- self. realized.”72 The transmutation technique provides instructions on cleansing the subcon- By applying the Law of Love, I transmute scious nature, so it treats this nature as its field whatever suppressed negative emotions that of magic. are revealed (“some magical controls”). Bailey mentions “The Law of Love, whereby the low- I apply the rule of just being the observer, er desire nature is transmuted,”76 and gives this permitting the soul to reveal what it will of the summary of the law: “Let a man so live that content within my subconscious nature (“I his life is harmless.”77 Cedercrans also says to know some rules”). The seventh-ray technique “Transmute whatever negativity is revealed uses the language of ceremonial magic. Manly into its polar opposite via the application of

Love,”78 and gives this illustration of the disci- proceeds as if he were that truth, until he ple’s effort: puts it into action … Focus your consciousness in the highest understanding of He then becomes aware of an emotion. Let truth which you can attain, and apply that us say it is an intense resentment of some truth in relation to others.83 person known during childhood. The original resentment manifests now in his adult Accordingly, “radiating the Light of Truth life toward anyone who is in a position of through the instrument and into the environ- authority. This is revealed with sudden clar- ment” is construed as applying the highest vi- ity. sion of truth in relation to others. Such application directs the forces of the subconscious na- He then transmutes the negative force by ture, as Cedercrans also explains: realizing and projecting love to: Part of expansion of consciousness is ar- a. himself as a child rived at by superseding the limitations that b. the person originally involved the subconscious has accepted as factual or c. the original situation necessary. The minute you supersede a limitation, the minute you demonstrate through d. and all persons who are in positions of intelligent activity the truth you have authority anywhere in the world.79 grasped on mental levels, it is embodied by the subconsciousness and it transmutes it I enunciate words, with the full purpose of the 84 will, to facilitate the foregoing revealing and into itself. transmuting process (“some Words of Pow- Bailey gives a similar account: “The present er”). Bailey defines a “Word of Power” as vision must become the past experience. Its “enunciated sound … with the full purpose of light of revelation will fade out as the experi- the will behind it.”80 Cedercrans suggests the ence becomes a habit, and therefore falls be- use of the following affirmation, in which the low the threshold of consciousness.”85 Thus, in term instrument denotes the personality: the seventh-ray technique, “some forces which The Light of the Soul is thrown downward I can direct” refer to both the disciple’s highest into the instrument to reveal, cleanse, and vision of truth and subconscious nature. purify that which is karmically ready to be I, assuming the attitude of the observer, learn brought to Light in Divine Law and Order. what my emotional nature will do in response I stand clear, observing only.81 to external conditions (“What shall I do?”). As the final step in the transmutation tech- This question depicts the first step in the sec- nique, I apply my highest vision of truth in re- ond subsidiary technique, which has the pur- lation to others, so that my subconscious na- pose of observing and removing negative emo- ture transmutes this vision into itself (“some tional habits. If the “I” is taken as the disci- forces which I can direct”). Cedercrans de- ple’s emotional nature, then the question scribes the final step in the transmutation tech- “What shall I do?” depicts the disciple’s atti- nique: “Spend a few moments radiating the tude of the observer, because it reflects the Light of Truth through the instrument and into disciple’s effort to observe what his or her the environment.”82 This article’s approach for emotional nature will do in response to various deciphering the symbols in the seventh-ray external conditions. Cedercrans gives this de- technique is to identify and then apply scription: Cedercrans’ associated statements; but here her Establish the Attitude of the Observer: associated statement is also symbolic, so it needs to be deciphered. Elsewhere she gives Lift yourself out of the emotional nature. this explanation: Realize that it is a distinct aspect of your personality, and that it will continue its A man does not anchor a concept of truth, usual activities without your help. Just sit he does not become that truth, until he back and watch it react to conditions. Ob-

serve its habits, its sudden storms, its likes, thus a form for God,” which is interpreted as its dislikes. Keep completely apart from manifesting the divine plan. Why is this task this sudden strange aspect of yourself, and not easy to accomplish? Cedercrans says that learn through observation its purpose, and, the disciple must perceive an abstract vision of eventually, how it can be controlled.86 the divine plan: Bailey gives a similar description: “the task of The disciple in the Hierarchy is not permit- the disciple is to become consciously aware— ted by Law to build the forms that will car- like a detached onlooking Observer—of these ry the Divine Plan into manifestation. The energies and their expressing qualities as they disciple in the Hierarchy can give that Plan function within himself.”87 an abstract form, but its birth in the three worlds depends upon the ability of the dis- I see that there is danger from being tempted ciple in the body of humanity to grasp that to pursue my own separative goals, which is abstraction, to embody it, and to give it black magic (“Danger there is”). Cedercrans concrete form.90 describes this danger: In the above quotation, “the disciple in the Hi- The man suddenly realizes that he is a crea- erarchy” denotes a Master of the Wisdom, be- tor, that by a simple manipulation of Will cause Cedercrans mentions “the Hierarchy of and Intelligence, he can produce what-so- Masters.”91 Given that the word disciple liter- ever form he will choose. Consider the ef- ally means “a learner,” Cedercrans’ use of this fect upon the subconscious wish-life, upon word indicates that even Masters are learning the past ambitions and dreams which have how to expand their consciousness. Bailey has yet to be fulfilled, upon the sense of ego it- a similar perspective: self. It is easy to renounce ambitions and desires which have little hope of fulfillment The point reached by a Master is high, but insofar as the consciousness is concerned. only relatively so, and you must not forget But what of the moment when that con- that when attained by Him it seems low in- sciousness realizes that it can carry out any deed, for He measures it up with the vista course of action, any ambition or desire it expanding before Him. Each expansion of may choose, when the world is offered as consciousness, each step upon the ladder, its toy, its pleasure?88 but opens before the Initiate another sphere to be embraced, and another step ahead to Bailey also describes this danger: be taken.92 If the man concerned is materially minded, Yet my glamour of personal potency hinders selfishly ambitious and unloving, the that perception (“yet I love power”). The word inpouring energy will stimulate the person- yet can mean “in spite of that,” which suggests ality nature and he will immediately be that its clause portrays the disciple’s recogni- warring furiously with all that we mean by tion of a hindrance. Bailey gives this defini- the instinctual, psychic, intellectual nature. tion: “The Problem of Glamour is found when When all these three are stimulated, the dis- the mental illusion is intensified by desire.”93 If ciple is often for a time swung off the cen- “love” signifies desire, which is one of its tre into a maelstrom of magical work of the standard meanings, and if “power” signifies lower kind—sex magic and many forms of the mental illusion of personal potency, then “I black magic.89 love power” signifies the disciple’s recognition I have undertaken the task of manifesting the of the glamour of personal potency. divine plan, which is white magic, but this task Cedercrans mentions this glamour: “the glam- is not easy to accomplish because it entails our of power insofar as the self is con- perceiving an abstract vision of the plan (“The cerned.”94 Bailey considers this glamour to be task that I have undertaken is not easy of ac- a seventh-ray characteristic: “the seventh ray complishment”). Here, the “task” is what the worker … is glamoured by the beauty of his technique’s first paragraph calls to “fashion motive, and deceived by the acquired potency

of his personality.”95 Bailey also describes he has reached that place wherein he sees what the worker must do to perceive an ab- himself as the creator of his own fate. Via stract vision of the divine plan: “the intelligent the creative process of thought, he can be- recognition of what is to be revealed … re- come that which he would be.98 quires on his part a definite emergence from This realization is important, because, in Bai- the world of glamour so that there can be a ley’s words, “all progress must be self- clear perception of the new vision.”96 Accord- induced, self-initiated, and be the result of an ingly, the glamour of personal potency hinders inner activity.”99 that perception. I know the rhythms of the soul-infused person- I recognize the presence of this glamour’s dif- ality, including harmlessness in the mental ferentiations: glamour of the emerging mani- body, serenity in the emotional body, and right fested forces (“I love to see the forms action in the physical body (“The rituals of the emerge”), glamour of the relation of the oppo- Temple of the Lord are known to me”). “Ritu- sites (“created by my mind”), glamour of mag- als” are rhythms, because Bailey makes that ical work (“and do their work”), glamour of association: “One of the first lessons that hu- that which brings together (“fulfill the plan”), manity will learn under the potent influence of and glamour of the subterranean powers (“and the seventh ray is that the soul controls its in- disappear”). According to Bailey, the glamours strument, the personality, through ritual, or depicted in this sentence are all related to the through the imposition of a regular rhythm, for Seventh Ray. Moreover, these glamours are rhythm is what really designates a ritual.”100 actually differentiations, or subcategories, of Cedercrans gives this explanation: the glamour of personal potency, which was mentioned in the preceding sentence. Thus the We speak of rhythms, responses, patterns. present sentence represents the culminating Contemplate the fact that everything that step of self-observation, because the disciple is lives, everything that is, has its own par- portrayed as observing his or her emotional ticular movement, it moves in its world of nature with extreme care and discrimination. affairs. It moves in a particular rhythm, according to its responses, and so forms par- Cedercrans describes a similar step of self- ticular patterns of activity.101 observation: The “Lord” is taken as the soul, because Bailey The probationer disciple observes all of his says, “The soul is a Lord of love and wis- activities, noting the particular form each dom.”102 A temple can be defined as one tends to take, recognizing, for example, “any place or object when God dwells within the form his thought takes in speech, in it,” so “the Temple of the Lord” is taken as the feeling, and in deed. He sees his own personality when the soul dwells within it. thought portrayed in form, notes the quality Such a temple is sometimes called “the soul- of the thought via the clarity and the desira- infused personality.”103 Cedercrans’ describes bility of the forms used to portray it.97 the rhythms of the soul-infused personality: I can, through my own effort, initiate new The inner thought-life gradually undergoes growth and create my own fate (“I can cre- a transformation which eliminates negativi- ate”). Cedercrans describes the disciple’s sud- ty and the nonessentials, to build in those den grasp of this realization: thought-patterns which characterize the Now, suddenly, he discovers that he can, Soul-infused persona. The emotional life through his own effort, initiate a new assumes an attitude of serenity and radiato- growth and development! He can conceive ry Love; while the physical body, from the a goal of spiritual maturity within himself, cellular structure to the whole vehicle itself, and initiate the experiences which will pro- is galvanized into right action. During this duce an embodiment of that goal … No rebuilding process, the aspirant endeavors longer is he hampered by fate or karma, for to practice harmlessness. He lifts the vibra-

tory frequency of his bodies via a strict dis- ceptive. When the moment of absolute si- ciplinary training, which has to do largely lence has come, the Soul makes itself with his attitude toward others, and so be- known.105 comes harmless in thought, word, and deed.104 Light Consequently, the rhythms of the soul-infused ecause of their crisis of evocation, the dis- personality include harmlessness in the mental B ciples initiate an on-going meditation body, serenity in the emotional body, and right practice that evokes the soul’s guidance, as action in the physical body. After learning the depicted in the last sentence of the technique’s nature of these newer rhythms, the disciple’s second paragraph. Eventually, they enter the next step is to find a way of expressing them, phase of light and see clearly the changes that so that the older rhythms die out entirely. they need to make in their direction, method, and attitude. The technique’s third paragraph I align myself with the soul by turning my at- treats this phase, and consists of eight sequen- tention to it, and then invoke its guidance tial disciplines that are evoked during the med- (“How shall I work?”). This question depicts itation practice. The third paragraph is written the final step in the second subsidiary tech- with the second-person grammatical perspec- nique. If the “I” is taken as the disciple’s fo- tive, so each discipline is in the form of an in- cused consciousness, and if the question “How junction from the soul. shall I work?” is addressed to the soul, then the disciple has become aligned with the soul by Become polarized in the mental body by over- turning his or her attention to it, and the ques- coming the distractions of your emotional nation’s words depict the disciple’s invocation of ture (“Love not the work”). To “love … the the soul’s guidance. Cedercrans provides the work” encompasses two kinds of desire: desire following instructions for this effort of medita- to perform magical work, and desire for its tion: effects. As discussed earlier, magical work entails formulating a thought-form and then Align yourself with the Soul by turning manifesting that thought-form in the physical your attention to the concept of a Soul. world. Desired effects of magical work might Spend a few moments in silent contempla- include pride from viewing a manifestation as tion of being aligned with your Higher Self a triumph. The first discipline, which is to via the medium of mental substance. “love not the work,” entails overcoming the You are now ready to enter into communi- desires associated with magical work, and it cation with the Soul, to contact it via a might be difficult to apply, because all of the seed-thought. The mind is given a thought glamours listed in the preceding section are which quickens its vibratory frequency in desires associated with magical work. such a manner as to span the distance in As Cedercrans explains, the purpose of the awareness between the persona focussed in first discipline is to achieve mental polariza- the mental nature and the Overshadowing tion: Soul. Let your first seed-thought be that of ‘‘dedication.’’ ‘‘I, the personality, dedicate Only from the mind is it possible to direct my consciousness and my bodies to the one’s life and affairs according to a prede- Soul.’’ termined plan. Thus, mental polarization becomes the first major goal toward which Just so long as the mind is speaking, it is the student strives … What is it that dis- closed to communion with the Soul. It must tracts a man or woman from mental polari- become quiet, attentive, alert. The seed- zation? Their emotional nature, of course— thought is dropped as words. The energy of that which constitutes the sum total of their the thought remains as a line of contact (a desires, their basic feelings and the evalua- bridge in mental substance) and needs no tions based upon those feelings, and their repetition. The mind is still, attentive, re- built-in emotional response mechanism.106

Bailey gives similar instruction: “Polarise humanity.”113 In her discussion of the first law, yourself consciously upon the mental plane, Bailey explains what devotion to the divine tuning out all lower vibrations and reac- plan entails: “The willingness to sacrifice the tions.”107 lesser when the greater is sensed … The spontaneous relinquishing of long-held ideals when Before the remainder of the third paragraph is a greater and more inclusive presents itself … addressed, it may be helpful to provide some The sacrifice of pride and the sacrifice of per- background information. In her book, Esoteric sonality when the vastness of the work and the Psychology, volume II, Bailey presents what urgency of the need are realized.”114 she calls the “Seven Laws of Soul or Group Life,” but admits that her presentation is “dif- Let the group love in your mind produce right ficult and controversial.”108 She does, however, understanding or wisdom (“Let love of God’s give the following clue regarding her presenta- eternal Plan control … your mind”). tion: “The thread which will guide us out of Cedercrans presents the second law as saying the bewildering maze of thought into which we in effect, “The energy of Love in the Mind must perforce enter, is the golden one of group produces right understanding or Wisdom.”115 love, group understanding, group relations and In her discussion of the second law, Bailey group conduct.”109 describes the effect if all of the aspiring groups in the world were to apply it: “light and inspi- In her book, Creative Thinking, Cedercrans ration and spiritual revelation can be released presents a somewhat lucid description of what in such a flood of power that it will work defi- she calls the “seven Divine Laws and Energies nite changes in the human consciousness.”116 of Cosmic Love,” and gives this clue: “These seven are also known as the seven rays and … Let your group love impulse and carry out a we shall consider them from a somewhat dif- planned activity of service, which manifests ferent path of approach, formulating their prac- some fragment of the divine plan for humanity tical application as techniques by which the (“Let love of God’s eternal Plan control … sincere student may begin to embody love.”110 your hand”). Bailey says, “Let the disciple Although their presentations are quite differ- learn the use of the hand in service,”117 and ent, both Bailey and Cedercrans seem to be “the root meaning of the word ‘manifestation’ describing the same set of laws in the same … comes from two Latin words, meaning ‘to order, so Cedercrans again appears to clarify touch or handle by the hand’ (manus, the hand, Bailey’s earlier material. Instructions on how and fendere, to touch),”118 so the word “hand” to implement these seven laws are given as the connotes both service and physical manifesta- remaining seven disciplines depicted in the tion. Cedercrans presents the third law as say- third paragraph, as discussed next. ing in effect, “A planned activity of service impulsed by love and carried out in Love re- Let your devotion to the divine plan invoke sults in the manifestation of some fragment of group love into your life (“Let love of God’s the Divine Plan for Humanity.”119 In her dis- eternal Plan control your life”). Cedercrans cussion of the third law, Bailey says: “This presents the first law as saying in effect, “The unfolding of what we might call ‘the con- Power of God may be invoked into manifesta- sciousness of the heart’ or the development of tion via the focused Will to Love.”111 Here, the true feeling … is the quality which leads to “Power of God” is taken as group love, be- service.”120 Group love is “the consciousness cause Bailey says, “Group love is … the moti- of the heart,” so Cedercrans’ comment is simi- vating power of the Masters of the Wis- lar to Bailey’s. dom”;112 and the “focused Will to Love” is taken as the will to be devoted to the divine Let your ajna center, which is like a third eye, plan, because Cedercrans says, “The modern direct the radiation of your group love into the probationer must learn to direct his devotion to mental, emotional, and physical planes, there- the Plan, rather than the focal points through by transmuting darkness into light, ignorance which the Plan is brought into relation with into wisdom, and discord into harmony (“Let

love of God’s eternal Plan control … your alize that you create each situation as it oc- eye”). Here, “eye” is taken as the ajna center, curs. Cause and effect are simultaneous, because Bailey mentions “the ajna centre, they are co-existent and cannot be separat- which is like a third eye or directing agent for ed.125 the blended and fused energies of the personal- In her discussion of the fifth law, Bailey says, ity.”121 Cedercrans presents the fourth law as “He [the server] can cast the search-light of the saying in effect, “The radiation of Love in the mind into the world of the three planes of human en- soul, and know and rec- deavor transmutes dark- It is easy to renounce am- ognise those truths which ness into Light, ignorance bitions and desires which must, for him, become his into Wisdom, and discord experienced knowledge into harmony.”122 In regard have little hope of fulfill- … Some forms of crea- to the fourth law, Bailey ment insofar as the con- tive activity must likewise makes a similar but more sciousness is concerned. be found and the server abstruse comment: “When must be active along in active expression, it But what of the moment some humanitarian, artis- causes an active scattering when that consciousness tic, literary, philosophic or rejection of the aspects realizes that it can carry or scientific lines.”126 of form life.”123 out any course of action, Here, “know and recog- Let your group love be nize those truths” indi- formulated into concrete any ambition or desire it cates the formulation of science and knowledge, may choose, when the concrete science and which bring into being a world is offered as its toy, knowledge; “become his new state of consciousness experienced knowledge” and a new physical mani- its pleasure. indicates bringing into festation (“Work towards the unity of plan and being a new state of consciousness; and “be purpose which must find its lasting place on active along some humanitarian, artistic, liter- earth”). Cedercrans presents the fifth law as ary, philosophic or scientific lines” indicates saying in effect, “When Divine Love is formu- bringing into being a new physical manifesta- lated into concrete science and knowledge, a tion. Thus Bailey’s discussion of the fifth law new heaven and a new earth shall come into is consistent with Cedercrans’ statement of it. being.”124 This statement of the fifth law is Let your group love be expanded by recogniz- consistent with the technique’s injunction, if ing the Christ Principle indwelling everyone, “plan” is construed as the concrete formulation which is work in behalf of the divine plan of love’s abstract “purpose.” (“Work with the Plan”). Cedercrans presents Cedercrans’ statement alludes to Revelation the sixth law as saying in effect, “The Christ 21:1: “And I saw a new heaven and a new shall reappear when humanity recognizes the earth: for the first heaven and the first earth Christ Principle indwelling everyone.”127 This were passed away.” “A new heaven” is taken formulation is consistent with the technique’s as a new state of consciousness, and “a new injunction, “Work with the Plan,” because earth” as a new physical manifestation. Cedercrans also says, “regarding the Reap- Cedercrans explains the relationship between pearance of the Christ … it is for this event these two polarities: that each one who is dedicated to serve the Plan now works.”128 Cause is now, and it is a state of consciousness. Never is a past circumstance the cause In her brief commentary on the sixth law, Bai- of a present or future manifestation. Both ley provides this clue: “The disciple and the are effects of a state of consciousness. You initiate can dimly begin to recognise the effect … attribute present manifesting conditions of the sixth and the seventh laws, but no one to past manifested conditions, failing to re- else at this time … because only those who are

initiated or in preparation for initiation can enables the subsequent step to be revealed. begin to understand them.”129 Thus, to recog- This phase is treated in the initial portion of the nize the effects of the sixth and seventh laws, technique’s fourth paragraph, which continues one must have developed one’s corresponding with the second-person grammatical perspec- inner abilities. Bailey describes the inner abil- tive. ity that is relevant for the sixth law: “Spiritual Let each step of your way be revealed by an vision or true perception … opens up the intuition that goes forth from soul to personali- world of the intuitional or buddhic plane, and ty (“The word goes forth from soul to form”). takes its possessor beyond the abstract levels Cedercrans mentions “the intuitive faculty of of the mental plane.”130 Recognizing the Christ the Soul,”134 and Bailey mentions “the intui- Principle entails spiritual vision, because Bai- tions which are sent to you from your soul,”135 ley speaks of “the buddhic or Christ princi- so “the word” is an intuition that goes forth ple,”131 implying that the Christ Principle ex- from the soul. Bailey speaks of “the personali- ists on the buddhic plane. ty or form,”136 showing that she uses these two Let activity be initiated towards achieving a terms as synonyms. The implication is that, at higher alignment, so that you cooperate with the beginning of the fourth phase, the disciple the Law of Evolution to reach the next phase of has to learn to replace external authorities with your spiritual development (“focus upon your the inner authority of the soul, as Bailey ex- share in that great work”). Cedercrans presents plains: the seventh law as saying in effect, “Through He has to learn to do the right thing as he the initiation of a planned activity of growth, sees and knows it, irrespective of the opin- human beings may cooperate with the Law of ion of earth’s greatest and most quoted. He Evolution to reach a desired goal of spiritual must depend upon himself and upon the development.”132 In her discussion of the sev- conclusions he himself has come to in his enth law, Bailey makes a related comment: moments of spiritual communion and illu- The peace which lies ahead of the race is mination.137 the peace of serenity and of joy—a serenity, Focus your consciousness in the causal body, based upon spiritual understanding; and a which is located on the abstract levels of the joy which is untouched by circumstance. mental plane within the world of ideas (“Stand This joy and serenity is not an astral condi- in the centre of the pentagram, drawn upon that tion but a soul reaction. These qualities are high place in the East within the light which not achieved as the result of disciplining the ever shines”). A pentagram is a five-pointed emotional nature, but demonstrate as a nat- star that has been assigned various symbolic ural, automatic reaction of the soul. This is meanings. For example, Eliphas Levi (1810 – the reward of a definitely achieved align- 1875), an early occult author, says, “The pen- ment.133 tagram is the figure of the human body, having This comment suggests that “a definitely the four limbs, and a single point representing achieved alignment” is attained during the next the head.”138 Richard Webster, a contemporary phase of spiritual development, so the inner occult author, says, “Because it is drawn in a ability that is relevant for the seventh law is the continuous line, the pentagram also represents readiness to initiate activity towards achieving the interconnectedness of everything in the this higher alignment. universe.”139 Revelation What is the meaning of the pentagram in the context of the technique’s fourth paragraph, hen the disciples enter the fourth phase, which says to “Stand in the centre of the pen- W they receive the revelation of the path tagram”? Bruce Lyon, a contemporary writer and what they need to do in connection with it. in the theosophical tradition, asserts, “The pen- Each disciple receives the revelation of only tagram is the causal body,” but he does not his or her next step ahead, which, when taken, give any supporting argument.140 What is the

causal body? I. K. Taimni (1898 – 1978), a Cedercrans’ foregoing description of the “five theosophical writer, says, “The first function of dominating Rays” is similar to, and is clarified the Causal body is that it serves as the organ of by, Bailey’s related description of what she abstract thought,” and refers to the mental calls the “five controlling rays.”147 Bailey body, or mind, as “the vehicle of concrete speaks of “the soul or egoic ray,”148 and says, thoughts.”141 Bailey says, “The content of the “the personality ray is always a subray of the causal body is the accumulation by slow and egoic ray,”149 so she agrees that the personality gradual process of the good in each life,”142 so ray, which constitutes the way of least re- the causal body evolves over time. We agree sistance for integrating the personality, is a with Lyon’s assertion that the pentagram sym- sub-ray of the soul ray. In addition, Bailey bolizes the causal body, and provide three sup- writes, “Eventually, the soul ray or influence porting arguments. becomes the dominating factor, and the rays of the lower bodies become the sub-rays of this First, Cedercrans lists the bodies of a human controlling ray.”150 Although Cedercrans being in the following order: “Causal Body, seems to identify the rays of the lower bodies Mental Body, Astral Body, Etheric Body, and as sub-rays of the soul ray, Bailey indicates Periphery or Physical Appearance.”143 Thus that such a condition happens only when the the causal body is the fifth body encountered soul ray is the dominating factor. when going from the physical appearance to the inner worlds. Accordingly, the pentagram Third, Cedercrans describes the stage in which symbolizes the causal body, because the num- “The polarization will have shifted into the ber of points in the pentagram represents the causal body and from here the Soul will utilize position, or rank, of the causal body in the se- the three lower vehicles as instruments of con- quential order of bodies. tact within its sphere of service.”151 Bailey also describes this stage: “He [the disciple] must As another example of this kind of symbolic learn to contact the lower mind simply as an significance, Bailey’s mentions “the square instrument whereby he can reach the higher, representing humanity, the fourth kingdom in and thus transcend it, until he becomes polar- nature.”144 Here, the first, second, and third ised in the causal body. Then, through the me- kingdoms are said to be the mineral, vegetable, dium of the causal body, he links up with the and animal kingdoms, respectively.145 Thus the abstract levels.”152 The third paragraph of the square symbolizes humanity, because the seventh-ray technique gives instruction on be- number of points in the square represents the coming polarized in the mental body, so one position of humanity in the sequential order of might expect that the fourth, and final, para- kingdoms. graph gives instruction on becoming polarized Second, Cedercrans writes, in the causal body, because that is the next alignment to be achieved on what could be Focused into and through the causal body 153 are the five dominating Rays that constitute called the “Upward Way.” Accordingly, the equipment of the Soul; the Ray upon “Stand in the centre of the pentagram” has this which the Soul is found, the three sub-rays meaning: focus your consciousness in the upon which the three vehicles are found, causal body. and the sub-ray that constitutes the way of The East is the direction from which light least resistance for the integration of the comes from the sun during sunrise. The sun three-fold personality.146 can be a symbol of the soul, such as in Malachi Accordingly, the pentagram symbolizes the 4:2: “But unto you that fear my name shall the causal body, because the pentagram’s five Sun of righteousness arise with healing in his points represent the “five dominating Rays” wings.” Thus “the East” can symbolize the that are focused into and through the causal direction from which light comes from the body. soul, such as in Ezekiel 43:2: “And, behold, the glory of the God of Israel came from the way of the east.” Consequently, in the tech-

nique, “that high place in the East” is given tion into such a form that even you would this meaning: the place through which light fail to understand it, and your moment of comes from the soul. intuitive perception would be lost even to yourself. The mental plane is said to comprise seven subplanes that fall into two groups: the lowest At this point the disciple must pause, get a four subplanes are the concrete, or form, lev- firm grasp of the abstraction, hang on to it, els; the highest three subplanes are the abso to speak, until its vibration is so strong stract, or formless, levels.154 Cedercrans says, as to set into motion the form-making sub- “He [the disciple] goes above and beyond the stance of the mental body. In this manner, vibratory frequency of race mind conscious- the abstraction creates its own form accord- ness, even in its highest concept, to the abstract ing to the type, strength, and quality of its plane of ideas where he will sense, at first, the vibration.159 feeble impulse of the new law as it emanates Bailey also describes these steps: from the Soul on its own plane of existence.”155 Accordingly, the abstract levels of the Ideas, when intuitively contacted by the mental plane constitute the place through disciple or initiate, … must be brought con- which light comes from the soul. Bailey cor- sciously down to abstract levels of thinking roborates this analysis by mentioning “the where (expressing it symbolically) they causal body on the abstract levels of the mental form the blueprints, prior to the institution plane,”156 so “drawn upon that high place in of the creative process which will give the East” has this meaning: located on the ab- them phenomenal existence and being. I stract levels of the mental plane. would have you, therefore, remember the three factors: 1. The Intuition which con- Light can be a symbol of spiritual or intellectu- tacts and reveals new ideas. 2. The Abstract al illumination. Cedercrans mentions “the World in which they are given form and world of ideas, of abstract reality,” and says, substance and which is to the thoughtform “As human beings begin to use their mental eventually created what the etheric body is body, they develop what we call the intuitive to the dense physical vehicle. 3. Concrete faculty. Their own consciousness bridges the Thought producing the concretising of the gap between the mental plane and the over- thoughtform and thus making the idea shadowing world of ideas.”157 Bailey also men- available to mankind.160 tions obtaining illumination by “penetrating into the world of ideas and of abstract truth.”158 Stabilize your consciousness in the causal Thus, “the light which ever shines” is taken as body, which wards off the danger of misinter- the world of ideas, because this world conveys pretation from emotional levels (“Leave not illumination and is always available to human the pentagram”). In ceremonial magic, the pen- beings. tagram is used as an apotropaic symbol, which means that it is intended to ward off evil. For After the causal body has been illumined by a example, Johann Wolfgang von Goethe (1749 new idea, work from the causal body to formu- – 1832), a German writer and statesman, in his late concrete thoughts that embody the ab- Faust (1808) describes a pentagram as pre- stract meaning of the idea (“From that illu- venting Mephistopheles, who is a demon fea- mined centre work”). Cedercrans gives this tured in German folklore, from leaving a room: explanation, using the term instrument to represent the mental body: Mephistopheles—“To tell the truth, I can’t leave, there’s a little obstacle: the swan- Now you must put that mental body to foot-print of the incubus on your thresh- work; use it as your instrument. Don’t let it old.” use you. Remember that within it are many forms, some of which will be in direct con- Faust—“So the pentagram’s giving you flict with the Truth you have intuited, many trouble?”161 which would distort and twist your abstrac-

Bailey also refers to the apotropaic property of plete the fourth phase of the integration pro- the pentagram: “stand in the East, within the cess. protection of the pentagram.”162 Consequently, there is a fourth argument that supports the Integration assertion that the pentagram represents the ntegration is the fifth and final phase of the causal body: the pentagram’s significance of I integration process. This phase refers to being an apotropaic symbol is fulfilled by the uniting personality with soul so that they act in causal body, because staying in the causal unison and function as a single organism. The body wards off the danger of misinterpretation technique’s final two sentences, which contin- from emotional levels. Cedercrans gives the ue with the second-person perspective, provide following explanation: the seventh-ray pattern for this phase. There is another point of danger here in re- Be stabilized in the causal body, while preserv- gard to misinterpretation, and that is from ing soul consciousness and directing the per- astral levels. The abstraction which has sonality’s activity, until you perceive an ab- been intuited not only sets up a vibration in stract vision of the divine plan (“Stand steady the mental body, but as it makes its impact in the midst”). The personality spans the phys- upon the astral vehicle, that vehicle too will ical plane, emotional plane, and the concrete begin to vibrate. See to it that it vibrates to levels of the mental plane. The causal body is the abstraction and not to conflict between located on the abstract levels of the mental that which is intuited and an old form with- plane, as mentioned earlier. Where is the soul in itself. Should this occur, the truth will located? Cedercrans writes about “the Buddhic take on astral glamour, and be of no use to sphere, the natural habitat of the Soul,”166 re- those whom the disciple seeks to serve. ferring to the buddhic plane, which is the plane Again, the answer is a poised consciousness just above the mental plane. Consequently, the held above and in control of the instru- word “midst” denotes the causal body, because 163 ment. it occupies the middle position between the Here, “a poised consciousness held above and personality and soul. Bailey corroborates this in control of the instrument” is equivalent to a analysis by writing, “For the advanced disciple consciousness stabilized in the causal body, and the initiate, the midway spot is the causal 167 because the term instrument denotes the men- body.” tal body, as shown by a previous quotation. At the beginning of the fourth phase, the in- Bailey mentions “the aligning of the three ve- struction is to “Stand in the centre of the pen- hicles, the physical, the emotional, and the tagram,” which means to focus consciousness lower mind body, within the causal periphery, in the causal body. At the beginning of the and their stabilizing there by an effort of the fifth phase, the instruction is to “Stand steady will.”164 According to this quotation, after the in the midst,” which means to stabilize con- physical, emotional, and mental bodies are sciousness in the causal body. The word aligned with the causal body, a subsequent step “midst,” however, suggests an additional ef- is needed to stabilize that alignment. This step fort: to preserve awareness that the causal body is depicted by the technique’s instruction, is the middle factor, which means to preserve “Leave not the pentagram,” and it appears to awareness of the higher and lower factors— be lengthy, because, in Bailey’s words, “by namely, the soul and personality. Accordingly, strenuous meditation, and the faculty of one- “Stand steady in the midst” tells the disciple to pointed application to the duty in hand (which be stabilized in the causal body while preserv- is after all the fruit of meditation worked out in ing soul consciousness and directing the per- daily living) will come the increased faculty to sonality’s activity. Bailey corroborates this hold steadily the higher vibration.”165 By ful- analysis: filling this step, however, the disciples com- This particular technique of meditation … demands the ability to focus the conscious-

ness in the soul form, the spiritual body, approach to the fulfillment of any need? It is and, at the same time, to preserve soul con- from without, beginning at its point of outer sciousness, mind consciousness and brain manifestation, to within, ending at its point of consciousness—no easy task for the neo- origin, its cause.”172 This explanation resem- phyte and something which lies far ahead bles the initial clause in the technique’s last for the majority of students who read these sentence, because it uses the same words words.168 (“without” and “within”) and a similar metaphor (“path” instead of “line”). She also gives Here, “spiritual body” is a synonym for causal a more lengthy explanation: body,169 and preserving “mind consciousness and brain consciousness” permits directing the For every physical manifestation there is its personality’s activity.170 Cedercrans provides etheric, astral, and mental counterpart. It is, the following instruction for the disciple’s ef- then, necessary at first to trace the object or fort: effect to its cause, through these three planes of form manifestation, in order to Remembering that his Overshadowing Soul become acquainted with the mental state of is in meditation deep, he endeavors to lift consciousness, the astral condition, and the his frequency and so align himself that an etheric flow of energies, all three of which interplay of energy is set up between him- are the combined subjective cause of the self in meditation, and his Soul in medita- apparent manifesting form.173 tion. Bailey gives a similar account: “Always in the The first seed thought the student uses with process of arriving at an understanding of na- this meditation form is that of identity. He ture, the occultist works inwards from the ex- identifies as Soul, realizing that he is an external form in order to discover the sound tension of the Overshadowing Spiritual which created it, or the aggregate of forces Soul. He is both incarnate in form, and which produced the external shape.”174 above, free of form. ‘‘And having pervaded this instrument with a bit of myself, I re- Finally, work from above downwards, bringing main. I am.” the divine plan into its proper form on mental, emotional, and physical levels (“and see the With as full a realization of this seed Plan take form”). The final clause indicates thought as is possible, he awaits the how to satisfy the various levels of need dis- ‘‘touch” of the Soul … After having re- covered in the preceding clause, and it depicts ceived the ‘‘touch” or impact, he then for- movement in a direction that is opposite to that mulates it into concrete knowledge, relating depicted in the preceding clause. Cedercrans it to himself and his environment. Here the gives an explanation using the metaphor of Plan for his instrument (disciplines to be going downward from above: exercised, qualities to be built in, etc.) and the Plan of service to his environment (rela- We then realize the inner reality on Soul tionship of Soul identification to environ- levels, finding here our solution; and we ment) are formulated.171 proceed to work from above downward, bringing our solution into its proper form In this quotation, the “‘touch’ of the Soul” on mental, astral, and etheric levels. From must be an abstract vision of the divine plan, there we know that the physical will re- because the disciple subsequently “formulates spond with a manifestation of the perfected it into concrete knowledge” of the “Plan.” form.175 Then work from what is without, beginning at Bailey gives a similar explanation but using the point of external need, to what is within, the metaphor of going outward from the inside: ending at the discovery of its subjective causes “In creative work, the adept starts on the inside (“Then draw a line from that which is without and—knowing the idea which he seeks to em- to that which is within”). Cedercrans gives a body in form—he utters certain words or short explanation: “First, what is the path of

sounds and thus calls in certain forces which ger from being tempted to pursue my own sep- produce (through their interplay) a form of arative goals, which is black magic. I have some kind.”176 undertaken the task of manifesting the divine plan, which is white magic, but this task is not Conclusions easy to accomplish because it entails perceiv- he preceding interpretation of Bailey’s ing an abstract vision of the plan. Yet my T Technique of Integration for the Seventh glamour of personal potency hinders that per- Ray is based on Cedercrans’ writings and is ception. I recognize the presence of this glam- recapitulated as follows: our’s differentiations: glamour of the emerging manifested forces, glamour of the relation of I seek to bring my will and mind together. By the opposites, glamour of magical work, glam- maintaining the polar relationship, which is our of that which brings together, and glamour between my will and mind, I create a thought- of the subterranean powers. I can, through my form; and by maintaining the triangular rela- own effort, initiate new growth and create my tionship, which is among my will, mind, and own fate. I know the rhythms of the soul- thought-form, I manifest the thought-form in infused personality, including harmlessness in the physical plane. Shall I work with cause or the mental body, serenity in the emotional with effects? Shall I emphasize the betterment body, and right action in the physical body. I of humanity as a whole, or my own separative align myself with the soul by turning my atten- goals? My will carries a purpose that is above tion to it, and then invoke its guidance. and beyond my personal self, because it is im- pressed with a divine intent. The physical Become polarized in the mental body by over- plane contains my handiwork, perhaps as mu- coming the distractions of your emotional na- sic, art, literature, or inventions. The power of ture. Let your devotion to the divine plan in- my thought produces physical forms by means voke group love into your life. Let the group of physical-plane activity, etheric substance, love in your mind produce right understanding and desire. Can I relate these factors and thus or wisdom. Let your group love impulse and manifest the divine plan? Toward what objec- carry out a planned activity of service, which tive shall I send my thought as a spoken word, manifests some fragment of the divine plan for which causes a manifestation in time and humanity. Let your ajna center, which is like a space? third eye, direct the radiation of your group love into the mental, emotional, and physical I, applying the transmutation technique, am planes, thereby transmuting darkness into focused at the ajna center, which is the etheric light, ignorance into wisdom, and discord into center between the eyes; am aligned with the harmony. Let your group love be formulated soul via my aspiration to it; and am also into concrete science and knowledge, which aligned with my subconscious nature via my bring into being a new state of consciousness recognition of its existence. I apply the rule of and a new physical manifestation. Let your just being the observer, permitting the soul to group love be expanded by recognizing the reveal what it will of the content within my Christ Principle indwelling everyone, which is subconscious nature. By applying the Law of work in behalf of the divine plan. Let activity Love, I transmute whatever suppressed nega- be initiated towards achieving a higher align- tive emotions that are revealed. I enunciate ment, so that you cooperate with the Law of words, with the full purpose of the will, to fa- Evolution to reach the next phase of your spir- cilitate the foregoing revealing and transmut- itual development. ing process. As the final step in the transmutation technique, I apply my highest vision of Let each step of your way be revealed by an truth in relation to others, so that my subcon- intuition that goes forth from soul to personali- scious nature transmutes this vision into itself. ty. Focus your consciousness in the causal I, assuming the attitude of the observer, learn body, which is located on the abstract levels of what my emotional nature will do in response the mental plane within the world of ideas. to external conditions. I see that there is dan- After the causal body has been illumined by a

new idea, work from the causal body to formu- books, the Master R. is quoted as acknowledg- late concrete thoughts that embody the ab- ing “that triangle of Masters responsible for the stract meaning of the idea. Stabilize your con- creation of this Thoughtform Presentation of sciousness in the causal body, which wards off the Wisdom—the Master M., the Master D.K., the danger of misinterpretation from emotional and myself, Master R.”177 According to this levels. Be stabilized in the causal body, while acknowledgement, the Master D.K. was in- preserving soul consciousness and directing volved in the creation of both Bailey’s and the personality’s activity, until you perceive an Cedercrans’ materials, which suggests that abstract vision of the divine plan. Then work their materials were created in a coordinated from what is without, beginning at the point of way. As the two preceding paragraphs have external need, to what is within, ending at the shown, there is textual evidence that supports discovery of its subjective causes. Finally, the suggested coordination. Blavatsky referred work from above downwards, bringing the di- to Morya (or M.) as “my Master Morya,”178 so vine plan into its proper form on mental, emo- the Master R.’s acknowledgement also sug- tional, and physical levels. gests that Cedercrans’ material is a continua- tion and extension of both Blavatsky’s and What is the relationship between Cedercrans’ Bailey’s earlier materials. and Bailey’s material? Both writers use similar terminology and present methods that are fun- Can the teachings on the seven rays be trans- damentally the same. Cedercrans appears to formed into a science? In other words, can build upon Bailey’s earlier material, in the these teachings be tested in a scientific way, so sense of clarifying some of Bailey’s obscure that they can be accepted on the basis of em- hints and phrases. For example, Cedercrans’ pirical evidence rather than a belief in the au- three laws of magic, which are given in this thority of an external source of information? article’s section entitled “Alignment,” appear Any scientific test entails formulating a hy- to clarify Bailey’s related descriptions. pothesis, collecting evidence, and analyzing Cedercrans’ “seven Divine Laws and Energies results, although procedures vary from one of Cosmic Love,” which are described in the field of inquiry to another. section entitled “Light,” appear to clarify Bai- Let us consider the following hypothesis: Bai- ley’s “Seven Laws of Soul or Group Life.” ley’s “Techniques of Integration” for the seven Moreover, Bailey’s Technique of Integration rays depict symbolically the archetypal pat- for the Seventh Ray seems to have anticipated terns of integration that disciples are intuitively the subsequent publication of Cedercrans’ ma- directed to apply to themselves. This hypothe- terial, because every segment of this abstruse sis can be tested by comparing Bailey’s ray technique appears to be clarified by techniques with various methods of psycholog- Cedercrans’ corresponding passages. For ex- ical or spiritual integration that are thought to ample, the initial portion of the technique’s be inspired. The foregoing demonstration, first paragraph seems to fit exactly with which shows the similarity between the sev- Cedercrans’ three laws of magic. The initial enth-ray technique and Cedercrans’ writings, portion of the technique’s second paragraph supports this hypothesis, because of the evi- seems to fit exactly with what Cedercrans calls dence that Cedercrans was an inspired writer. the “transmutation technique.” The latter por- Previous articles show the similarity of the tion of the technique’s third paragraph seems Bhagavad Gita to the first-ray technique,179 the to fit exactly with Cedercrans’ presentation of Second Epistle of Peter to the second-ray tech- the “seven Divine Laws and Energies of Cos- nique,180 Epictetus’ Discourses to the third-ray mic Love.” technique,181 the Tao Te Ching to the fourth- According to earlier quotations, Bailey’s mate- ray technique,182 Emerson’s Essays to the fifth- rial was projected by the Master D.K., whereas ray technique,183 and Ecclesiastes to the sixth- Cedercrans’ material was projected by the ray technique.184 Thus there is increasing evi- Master R. Nevertheless, in one of Cedercrans’ dence that the above hypothesis is correct,

namely, that Bailey’s ray techniques do symbolically depict the archetypal patterns of inte- 21 Lucille Cedercrans, The Nature of the Soul gration. (Roseville, MN: Wisdom Impressions, 2011), 149. 22 Lucille Cedercrans, Creative Thinking (Rose- 1 Helena P. Blavatsky, “The Theosophical Ma- ville, MN: Wisdom Impressions, 2001), 205. hatmas,” Collected Writings (Wheaton, IL: 23 Cedercrans, Applied Wisdom, vol. I, 606. Theosophical Society in America, 2002), vol. 24 Cedercrans, Creative Thinking, 205-206. VII, 241-249. 25 Bailey, Esoteric Psychology, vol. II, 375-376. 2 Alice A. Bailey, The Unfinished Autobiog- 26 Ibid., 347. raphy (1951; reprint; New York: Lucis Pub- 27 Bailey, A Treatise on Cosmic Fire, 117. lishing Company, 1987), 167. 28 Bailey, Discipleship in the New Age, vol. II, 3 Alice A. Bailey, Initiation, Human and Solar 401. (1922; reprint; New York: Lucis Publishing 29 Alice A. Bailey, The Light of the Soul (1927; Company, 1974), 58-59. reprint; New York: Lucis Publishing Compa- 4 Zachary F. Lansdowne, “Vedic Teachings on ny, 1978), 389. the Seven Rays,” Esoteric Quarterly, Spring 30 Mary A. Kassian, Conversation Peace (Nash- 2010. ville, TN: B & H Publishing Group, 2004), 5 Alice A. Bailey, Esoteric Psychology, vol. I 226. (1936; reprint; New York: Lucis Publishing 31 Bailey, Esoteric Psychology, vol. II, vi. Company, 1979), 316. 32 Bailey, A Treatise on Cosmic Fire, 48. 6 Ibid., 126-127. 33 Cedercrans, Creative Thinking, 216. 7 Alice A. Bailey, Discipleship in the New Age, 34 Ibid. vol. II (1955; reprint. New York: Lucis Pub- 35 Bailey, A Treatise on Cosmic Fire, 874. lishing Company, 1972), 597. 36 Alice A. Bailey, From Intellect to Intuition 8 Alice A. Bailey, Letters on Occult Meditation (1932; reprint; New York: Lucis Publishing (1922; reprint; New York: Lucis Publishing Company, 1960), 224. Company, 1974), 350. 37 Bailey, A Treatise on Cosmic Fire, 339. 9 Dakini Wisdom, “About Lucille,” 38 Bailey, Esoteric Psychology, vol. I, 9. http://www.dakini-wisdom.com/AboutLucille 39 Cedercrans, Creative Thinking, 216. htm (accessed August 27, 2014). 40 Bailey, Esoteric Psychology, vol. II, 152. 10 Gretchen A. Groth, Luminous Sitting, Tortu- 41 Alice A. Bailey, A Treatise on White Magic ous Walking: Lucille Cedercrans Schaible (1934; reprint; New York: Lucis Publishing (Denver, CO: Dakini Wisdom, 2011), 42-43. Company, 1979), 278. 11 Wisdom Impressions, “The Work of Lucille 42 Cedercrans, Creative Thinking, 239. Cedercrans,” 43 Ibid., 204. http://www.wisdomimpressions.com/lucille.ht 44 Bailey, The Light of the Soul, 144. ml (accessed September 8, 2014). 45 Cedercrans, Creative Thinking, 206. 12 Groth, Luminous Sitting, Tortuous Walking, 46 Bailey, Esoteric Psychology, vol. II, 389. 17-18. 47 Cedercrans, Creative Thinking, 230. 13 Lucille Cedercrans, Applied Wisdom (Rose- 48 Bailey, Esoteric Psychology, vol. I, 37. ville, MN: Wisdom Impressions, 2007), vol. 49 Lucille Cedercrans, The Path of Initiation III, 1812. (Roseville, MN: Wisdom Impressions, 2004), 14 Cedercrans, Applied Wisdom, vol. I, 6. 40. 15 Alice A. Bailey, Esoteric Psychology, vol. II 50 Bailey, Esoteric Psychology, vol. I, 210-211. (1942; reprint; New York: Lucis Publishing 51 All biblical quotations are taken from the Company, 1981), 345, 352. King James Version. 16 Ibid., 346-347, 378. 52 Cedercrans, The Nature of the Soul, 50. 17 Ibid., 351. 53 Arthur E. Powell, The Etheric Double (1925; 18 Ibid., 439. reprint; Wheaton, IL: Theosophical Publish- 19 Bailey, Esoteric Psychology, vol. I, 339. ing House, 1979). 20 Alice A. Bailey, A Treatise on Cosmic Fire 54 Cedercrans, Creative Thinking, 352. (1925; reprint; New York: Lucis Publishing 55 Lucille Cedercrans, The Soul and Its Instru- Company, 1973), 5. ment (Roseville, MN: Wisdom Impressions, 1995), 65.

56 Bailey, A Treatise on White Magic, 551. 100 Bailey, Esoteric Psychology, vol. I, 365. 57 Bailey, The Light of the Soul, 327. 101 Cedercrans, Applied Wisdom, vol. III, 1353. 58 Cedercrans, The Nature of the Soul, 95. 102 Bailey, Esoteric Psychology, vol. I, 48. 59 Bailey, A Treatise on White Magic, 519. 103 Bailey, Discipleship in the New Age, vol. II, 60 Cedercrans, The Nature of the Soul, 127. 413-414. 61 Bailey, A Treatise on White Magic, 143. 104 Cedercrans, Applied Wisdom, vol. II, 750. 62 Bailey, Esoteric Psychology, vol. II, 376. 105 Cedercrans, The Nature of the Soul, 40-41. 63 Bailey, Esoteric Psychology, vol. I, 42. 106 Cedercrans, Creative Thinking, 414. 64 Milton Friedman, Capitalism and Freedom 107 Bailey, Discipleship in the New Age, vol. II, (1962; reprint; Chicago: University of Chica- 144. go Press, 2009), xiv. 108 Bailey, Esoteric Psychology, vol. II, 85, 87. 65 Cedercrans, The Nature of the Soul, 92. 109 Ibid., 87. 66 Ibid., 90. 110 Cedercrans, Creative Thinking, 399, 400. 67 Cedercrans, The Soul and Its Instrument, 30. 111 Ibid., 400. 68 Alice A. Bailey, Discipleship in the New Age, 112 Alice A. Bailey, Education in the New Age vol. I (1944; reprint; New York: Lucis Pub- (1954; reprint; New York: Lucis Publishing lishing Company, 1976), 495. Company, 1974), 54. 69 Ibid., 192. 113 Cedercrans, The Nature of the Soul, 204. 70 Bailey, Esoteric Psychology, vol. II, 377. 114 Bailey, Esoteric Psychology, vol. II, 108-109. 71 Bailey, A Treatise on Cosmic Fire, 995. 115 Cedercrans, Creative Thinking, 400. 72 Bailey, Esoteric Psychology, vol. II, 440. 116 Bailey, Esoteric Psychology, vol. II, 113-114. 73 Manly P. Hall, The Secret Teachings of All 117 Bailey, Initiation, Human and Solar, 206. Ages (1928; reprint; Los Angeles: The Philo- 118 Alice A. Bailey, The Consciousness of the sophical Research Society, 1975), CI. Atom (1922; reprint; New York: Lucis Pub- 74 Cedercrans, The Nature of the Soul, 90. lishing Company, 1973), 55. 75 Bailey, The Rays and the Initiations, 452, 119 Cedercrans, Creative Thinking, 400. 76 Bailey, Esoteric Psychology, vol. II, 152, 120 Bailey, Esoteric Psychology, vol. II, 122-123. 77 Bailey, Esoteric Psychology, vol. I, 301. 121 Alice A. Bailey, Esoteric Healing (1953; re- 78 Cedercrans, The Nature of the Soul, 92. print; New York: Lucis Publishing Company, 79 Ibid., 90. 1978), 571. 80 Bailey, Initiation, Human and Solar, 150. 122 Cedercrans, Creative Thinking, 400. 81 Cedercrans, The Nature of the Soul, 92. 123 Bailey, Esoteric Psychology, vol. II, 147. 82 Ibid. 124 Cedercrans, Creative Thinking, 401. 83 Cedercrans, Applied Wisdom, vol. III, 1696. 125 Cedercrans, Applied Wisdom, vol. I, 443. 84 Ibid., 1696-1697. 126 Bailey, Esoteric Psychology, vol. II, 178, 197. 85 Bailey, Discipleship in the New Age, vol. II, 127 Cedercrans, Creative Thinking, 401. 268. 128 Cedercrans, Applied Wisdom, vol. I, 235. 86 Cedercrans, The Path of Initiation, 79-80. 129 Bailey, Esoteric Psychology, vol. II, 199. 87 Bailey, Esoteric Astrology, 414. 130 Bailey, The Light of the Soul, 69. 88 Cedercrans, The Nature of the Soul, 211. 131 Bailey, A Treatise on Cosmic Fire, 352. 89 Bailey, Esoteric Psychology, vol. II, 377. 132 Cedercrans, Creative Thinking, 401. 90 Cedercrans, Applied Wisdom, vol. I, 494-495. 133 Bailey, Esoteric Psychology, vol. II, 200. 91 Cedercrans, Applied Wisdom, vol. II, 821. 134 Cedercrans, Applied Wisdom, vol. II, 929. 92 Bailey, Letters on Occult Meditation, 264. 135 Bailey, Discipleship in the New Age, vol. I, 93 Alice A. Bailey, Glamour: A World Problem 476. (1950; reprint; New York: Lucis Publishing 136 Bailey, Esoteric Astrology, 187. Company, 1973), 21. 137 Bailey, A Treatise on White Magic, 586. 94 Cedercrans, Applied Wisdom, vol. III, 1408. 138 Eliphas Levi, Dogme et Rituel de la Haute 95 Bailey, Esoteric Psychology, vol. II, 376-377. Magie (1855); translated by Arthur E. Waite 96 Bailey, Discipleship in the New Age, vol. II, as Transcendental Magic: its Doctrine and 257. Ritual (1896; reprint; Pomeroy, WA: Health 97 Cedercrans, The Nature of the Soul, 100. Research, 1976), 231. 98 Ibid., 182. 139 Richard Webster, Michael (Woodbury, MN: 99 Bailey, A Treatise on Cosmic Fire, 644. Llewellyn Publications, 2004), chapter 2.

140 Bruce Lyon, Working with the Will (Welling- 168 Bailey, Esoteric Psychology, vol. II, 393. ton, New Zealand: White Stone Publishing, 169 Bailey, A Treatise on White Magic, 378. 2007), 222. 170 Bailey, Esoteric Psychology, vol. II, 233. 141 Iqbal K. Taimni, Self-Culture (Adyar, India: 171 Cedercrans, The Nature of the Soul, 144. Theosophical Publishing House, 1976), 83, 172 Cedercrans, Applied Wisdom, vol. II, 1276. 110. 173 Ibid., 1278-1279. 142 Bailey, Letters on Occult Meditation, 32. 174 Bailey, The Light of the Soul, 95. 143 Cedercrans, The Soul and Its Instrument, 108. 175 Cedercrans, Applied Wisdom, vol. II, 1279. 144 Bailey, Discipleship in the New Age, vol. II, 176 Bailey, The Light of the Soul, 96. 133. 177 Cedercrans, Applied Wisdom, vol. III, 1612- 145 Bailey, Esoteric Psychology, vol. I, 215. 1613. 146 Cedercrans, The Soul and Its Instrument, 165. 178 Helena P. Blavatsky, Theosophy: An Introduc- 147 Bailey, Glamour, 156. tion (Blavatsky Study Center: http://hpb.cc, 148 Bailey, Discipleship in the New Age, vol. I, 2012), 18. 152. 179 Zachary F. Lansdowne, “The Bhagavad Gita 149 Bailey, Esoteric Psychology, vol. II, 358. compared to Bailey’s Technique of Integra- 150 Bailey, Esoteric Psychology, vol. I, 403. tion for the First Ray,” Esoteric Quarterly, 151 Cedercrans, The Soul and Its Instrument, 44. Autumn 2011. 152 Bailey, Letters on Occult Meditation, 268. 180 Zachary F. Lansdowne, “Second Epistle of 153 Bailey, Esoteric Healing, 665. Peter compared to Bailey’s Technique of In- 154 Bailey, A Treatise on Cosmic Fire, 923. tegration for the Second Ray,” Esoteric Quar- 155 Cedercrans, Applied Wisdom, vol. I, 353. terly, Spring 2011. 156 Bailey, A Treatise on Cosmic Fire, 330. 181 Zachary F. Lansdowne, “Epictetus’ Discours- 157 Cedercrans, Creative Thinking, 388, 465. es compared to Bailey’s Technique of Integra- 158 Bailey, Education in the New Age, 81. tion for the Third Ray,” Esoteric Quarterly, 159 Cedercrans, Applied Wisdom, vol. I, 13-14. Winter 2013. 160 Bailey, Discipleship in the New Age, vol. II, 182 Zachary F. Lansdowne, “Tao Te Ching com- 281. pared to Bailey’s Technique of Integration for 161 Johann Wolfgang von Goethe, Goethe’s the Fourth Ray,” Esoteric Quarterly, Winter Faust, Part 1: New American Version (trans- 2010. lated by C. F. MacIntyre; New York: New Di- 183 Zachary F. Lansdowne, “Emerson’s Essays rections Publishing Company, 1957), 42. compared to Bailey’s Technique of Integra- 162 Bailey, Esoteric Psychology, vol. II, 176. tion for the Fifth Ray,” Esoteric Quarterly, 163 Cedercrans, Applied Wisdom, vol. I, 14. Summer 2012. 164 Bailey, Letters on Occult Meditation, 1. 184 Zachary F. Lansdowne, “Ecclesiastes com- 165 Ibid., 268. pared to Bailey’s Technique of Integration for 166 Cedercrans, The Nature of the Soul, 357. the Sixth Ray,” Esoteric Quarterly, Summer 167 Bailey, A Treatise on White Magic, 247. 2011.

Spring 2015

The Tibetan Tetralogy of W. Y. Evans-Wentz: A Retrospective Assessment- Part II Iván Kovács

The Dharma-Kaya of thine own mind thou shalt see; and seeing That, thou shalt have seen the All – The Vision Infinite, the Round of Death and Birth and the State of Freedom. Milarepa, Jetsun-Khabum1

Abstract down in such a plain and simple style of language that any ordinary Tibetan of today art 1 in this series about the American Ti- who can read at all can read it with ease and betologist, W. Y. Evans-Wentz dealt with P enjoyment. When we add to this that it tells his biography, succeeded by a short summary the life-story of one who is looked up to of his Tibetan tetralogy. This was followed by and admired by all Tibetans, of every sect an in-depth discussion of his first book, The and school, as the Ideal Ascetic, or Yogi, Tibetan Book of the Dead. Part II now contin- and that he is no less esteemed as a poet ues with the discussion of the remaining three and song-writer, whose songs are in every- books of the tetralogy: Tibet’s Great Yogi Mi- body’s mouth among the common people, larepa; Tibetan Yoga and Secret Doctrines; somewhat like the songs of Burns in Scot- and The Tibetan Book of the Great Liberation. land, we see how it is that this life of Mi- The discussions also consider the valuable larepa is one of the most famous and favor- comments of Donald S. Lopez, Jr., who wrote ite books of Tibet. For it is well admired by the forewords to the 2000 edition of Evans- those who know how to write books as by Wentz’s tetralogy as published by Oxford those who only know how to read them University Press. In discussing the Tibetan when written.3 Book of the Great Liberation, a critical response is being made to C. G. Jung’s contro- Lopez also points out that Evans-Wentz stress- versial Psychological Commentary. The con- es two important things in his introduction clusion briefly discusses the merits and sinceri- about the biography of Milarepa: first, that the ty of Evans-Wentz’s scholarship, and his im- biography has a universal quality, placing Mi- portance as a pioneering Tibetologist. larepa alongside Christian Gnostics, Hindu yogins, and Muslim Sufis as a master of wis- The Second Book of the dom. Secondly, as a proof of the text’s authori- Tetralogy: Tibet’s Great Yogi ty, Evans-Wentz repeatedly points out that it is Milarepa an eyewitness work: “the details of Mila’s life Some Thoughts from Donald S. Lopez, were narrated by the master himself to Jr.’s Foreword ______erhaps the greatest compliment that Don- About the Author P ald S. Lopez, Jr. can pay to the popularity Iván Kovács is qualified as a fine artist. As a writer of Tibet’s Great Yogi Milarepa in his foreword he has published art criticism, short stories and po- is to refer the reader to the “eloquent testimo- ems, and more recently, articles of an esoteric na- ny”2 of the translator, Kazi Dawa Samdup ture. He is a reader of the classics and modern clas- himself, who praises the biography as follows: sics, a lover of world cinema, as well as classical and contemporary music. His lifelong interest in Although written more than eight hundred Esotericism was rounded off with several years of years ago, it is from beginning to end set intensive study with the Arcane School.

Rechung, and Rechung himself was present for tend a discourse by the Buddha Akshobhya, the miracles that attended Milarepa’s pass- one of the central tantric Buddhas, who speaks ing.”4 of the miraculous deeds of the great Buddhas and bodhisattvas that have lived in the past, As regards the above, Lopez proposes that concluding with Tilopa, Naropa, and Marpa— “two rather different points might also be use- Milarepa’s own teacher. These stories fully made.” He argues that Milarepa’s world- Rechung has heard from Milarepa before, but wide fame is largely due to the success of Ev- in less detail. Akshobhya ends his discourse ans-Wentz’s work, “[b]ut the life of Milarepa by announcing that the next day he will tell a is above all a Tibetan work, . . . and should story which is more wonderful than the ones therefore not be universalized to the point that already told: the story of Milarepa. As the au- it no longer belongs to its native land.”5 dience departs in anticipation of the next day’s The other point which Lopez makes is that, teaching, it wonders about Milarepa’s present “although the life of Milarepa appears to be a whereabouts, but Rechung knows that at that first-person account, recorded by his closest moment Milarepa is living in a cave in south- disciple, . . . it is in fact a work of high literary ern Tibet.9 achievement, composed some 350 years after Lopez explains how Rechung’s dream intro- the master’s death.”6 Lopez points out that this duces a theme which will persist throughout is no reason to assume that the story is there- the biography, namely that there are two paral- fore fictional, because other biographies of lel universes: Milarepa have appeared that preceded Gtsang smyon Heruka’s work in 1484, and that the In one, Milarepa is an impoverished beggar literary qualities of Heruka’s work should living in a cold cave; in the other, he is an therefore not be denied, but rather celebrated.7 enlightened buddha residing in a pure land; in one Marpa is a cruel and greedy drunk, Lopez devotes the remainder of his introduc- demanding payment in exchange for his tion to a summary of the biography, drawing teachings; in the other, he is a compassion- the reader’s attention to the formal aspects of ate buddha able to purge the sins of murder the writing. We learn how the biography opens from his disciple; in one, Milarepa is a dan- with a lengthy introductory paean, which ex- gerous sorcerer to be avoided at all costs; in tends over 10 pages, singing the praises of Mi- the other, he is a kind teacher willing to larepa’s exemplary and fabulous life. This, teach all who approach; in one, Milarepa is Lopez writes, is followed by the telling of the a murderer, in the other, a buddha.10 story which begins with the words “Thus did I hear,” the traditional beginning of a Buddhist Lopez draws our attention to the fact that when sutra, a discourse by the Buddha. Lopez ex- Rechung awakes from his dream, he realizes plains as follows: that its purpose was to prompt him to ask Mi- larepa to disclose his own story, but like the By using these famous words to open his Buddha, Mila’s initial reaction is to demur. text, the author signals to the reader that When Rechung insists, Milarepa “consents to they are about to hear the teaching of a ‘turn the wheel of dharma,’ the traditional term Buddha, and that the rapporteur of the for the Buddha’s teaching.”11At this point the teaching, in this case, Rechung, speaks with narrative shifts to the first person, and Mi- the authority of a witness. A Buddhist sutra larepa reveals the story of his life. Lopez will then identify where the Buddha was points out that as Milarepa is addressing his staying when the discourse was delivered, disciples in response to Rechung’s request, and who was in the audience. That same each chapter begins in Rechung’s voice, as he, convention is followed here.8 for example, asks, “Master, didst thou set off at Lopez writes how Rechung briefly departs once to the wild solitudes after receiving the from the formula to recount a dream in which Truths, or didst thou continue to live with thy he is in a pure land. There he is invited to at- Guru?”12

It is toward the end of the story, Lopez tells us, be a denial of the central message of his life, that one of Milarepa’s disciples tries to praise namely that anyone who murders thirty-five his master by claiming that he is a Buddha, and people or less is able to achieve buddhahood in asks Mila which Buddha it might be. To clarify the same lifetime.14 this aspect of Milarepa’s buddhahood, Lopez Lopez also points out that the Life of Milarepa explains as follows: is not simply about buddhahood, but also con- Tibetans believe not only that enlightened cerned with what remains behind: beings take rebirth in the world out of their Hence, the final stages of the story are very infinite compassion, but that such beings much concerned with Mila’s legacy, again can be identified. . . These beings are said pointing toward the questions of lineage to have complete control over their rebirth, and legitimacy that would have been perti- choosing the time, the place, and the par- nent in the centuries after his death. Mila is ents in advance . . . It is a further tenet of made to recite the names of his disciples, the Mahayana that the suffering and priva- both major and minor, and to enumerate the tion that the Buddha appeared to undergo in many caves in which he meditated, caves his quest for his enlightenment were all a that in the future would serve both as potent display; the Buddha had in fact been en- places of pilgrimage and as sacred sites for lightened aeons ago but pretended to re- the practice of meditators.15 nounce the world, practice asceticism, achieve enlightenment, and die, in order to Surrounding the events of Milarepa’s death the inspire others to follow the path.13 laypeople are less concerned with his final instructions and more with making sure that he At this point it needs to be mentioned that the dies in their region and their quarrel over his ability to identify important personages ac- corpse is motivated by their desire for those cording to their previous lives is an age-old blessings that are imminent in the locality of a tradition in Tibet. It has been specifically prac- saint’s passing. It also becomes clear that the ticed as regards the discovery of the identity of more advanced of Milarepa’s disciples are also a reincarnating Dalai Lama, as well as the unable to rise above such mundane concerns. identities of important lamas who are believed They are disillusioned at the absence of relics to have reincarnated. Such persons among the among his ashes, and Rechung himself finds it Tibetans are known as tulkus. necessary to sing a song in which he implores Lopez explains how Milarepa’s disciple, who Mila to bestow them. The dakinis (female spir- is aware of the parallel universe known as the its acting as spiritual muses)16 respond with a buddha land, believes Milarepa to be the rein- song pointing out to the disciples that their carnation of a fully enlightened being, and thus own realization be considered as a relic of their his years of privation in the caves of snowy master. Even after the disciples witness the Tibet only a performance. Thus the disciple miraculous crystal stupa (a mound-like struc- asks after Milarepa’s true identity. Instead of ture containing Buddhist relics) 17they still being flattered by such a question Milarepa despair at the absence of relics. Finally, Mi- responds by saying that there could be no larepa relents and sends them to unearth a greater insult than to suggest that he is an ema- piece of cloth and a lump of sugar that can be nation of a Buddha. To do so would imply the endlessly divided among the disciples, the denial of the great suffering he had to undergo cloth as an amulet and the sugar as a taste of in order for Marpa to expunge from him the enlightenment, both without being exhausted.18 sins of his youth. It would also minimize the Lopez concludes his summary as follows: extraordinary efforts he had to make over many years in solitary caves, subsisting only It is impossible to comment on all of the on nettles, so that he could achieve enlighten- remarkable aspects of the story. The Life of ment in one lifetime. To believe that Milarepa Milarepa deserves a detailed literary and was already enlightened to begin with would historical analysis, considering everything

from the economics of Buddhist institutions When writing about the historical value of the in Tibet to the subtle use of figures of biographical narrative, Evans-Wentz points out speech in Mila’s famous songs. But Evans- that as it has come down to us, it can be con- Wentz and Kazi Dawa Sendup provide an sidered as a faithful account of the sayings and excellent place to begin.19 doings of Milarepa, with due allowance for a certain amount of folk-lore and popular mythology, and perhaps as historically accurate as parts of the New Testament.23 He puts emphasis on the fact that “(t)o all who appreciate Buddhist Philosophy, more especially in its Mahayana form, this book should bring fresh insight. To mystics the world over it should prove to be, as Rechung, its author, would call it, a most precious Jewel . . .”24 As regards the apostolic succession of the Kar- gyupta sect, to which Milarepa belonged, Ev- ans-Wentz takes the reader back in time to the period when King Song-tsen Gam-po (who died about A. D. 650) reigned as the first Bud- dhist King of Tibet, and was characterized by the mystical Vajra-Yana form of Buddhism, which the Kargyuptas afterward adopted.25 A key figure of this form of Buddhism was Sam- bhota who, at the king’s request travelled to India to collect Buddhist books, and returned to Tibet with an extensive library, “and so saved for the world much of the learning of India which afterwards was lost in the land of 26 Milarepa20 its origin.” W. Y. Evans-Wentz’s Contribution to Evans-Wentz relates how in A. D. 1038, At- Tibet’s Great Yogi Milarepa isha, the first of the Reformers of Lamaism arrived in Tibet from India, and introduced In his foreword to Tibet’s Great Yogi Mi- celibacy and a higher morality among the larepa, Donald S. Lopez, Jr. remarks that “Ev- priesthood. Although Atisha is considered one ans-Wentz’s introduction and notes are unob- of the Gurus of the Kargyupta sect, he has trusive, although generally unhelpful.”21 This been sidelined by the Kargyuptas mainly be- writer would beg to differ. Although, as Lopez cause he sought to gain Enlightenment by in- points out, Evans-Wentz’s observations and tellectual means alone, rather than meditation. conclusions are at times faulty, as for example For this reason, it fell to the lot of the Great the somewhat simplistic way of distinguishing Guru Tilopa to become the first of the great between the sects of Tibetan Buddhism based apostles of the Kargyupta Hierarchy.27 Tilopa’s on the color of the lamas’ hats (Red Hats, Yel- importance is ascribed to the fact that he low Hats, and Black Hats),22 much infor- claimed to have received his Mahamudra Phi- mation, whether directly or indirectly related to losophy directly from the Celestial Buddha the text, will be welcome to a keen and curious Dorje-Chang, which he, in turn, handed down reader. By simply looking at the various sec- orally to Naropa, and Naropa transmitted it to tions of Evans-Wentz’s introduction, the read- Marpa, who was Milarepa’s guru. The Kar- er will notice that there are a variety of inter- gyuptas “regard Dorje-Chang (Vajra-Dhara) as esting topics that are discussed. an equal to the Adi, or Primordial, Buddha,”

and he is thus the “Manifester of the Grace of cend. But in the process of meditating on the Adi-Buddha and inseparable from Him.”28 this state of mental quiescence (Shi-nay), by mental concentration, either on forms Regarding Milarepa’s heir in the Kargyupta and shapes, or on shapeless and formless succession, it was not Rechung, the author of things, the very first effort must be made in this biography, but the first of Milarepa’s dis- a compassionate mood, with the aim of ciples, Dvag-po-Lharje, also known as Je- dedicating the merit of one’s efforts to the Gampo-pa, because he was believed to have Universal Good. Secondly, the goal of been the reincarnation of the first Buddhist one’s aspirations must be well defined and ruler of Tibet, King Song-tsen Gam-po. Evans- clear, soaring in the regions transcending Wentz concludes his narration about the apos- thought. Finally, there is need of mentally tolic succession in which he writes: “Je- praying and wishing for blessings on others Gampo-pa himself died in the year 1152, two so earnestly that one’s mind-processes also years after he had founded the Monastery of transcend thought. These, I understand, to Ts’ur-lka, the chief seat of the Kargyuptas, and be the highest of all Paths.31 ever since then the Kargyupta Line of Gurus has remained unbroken.”29 This short passage alone will lend itself to a great deal of thought and analysis for those About Milarepa himself, Evans-Wentz con- readers who have in any way progressed be- cludes his introduction as follows: yond the beginning stages of meditation, and Milarepa, the Socrates of Asia, counted the who are desirous of eventually reaching for the world’s Intellectualisms, its prizes, and its ultimate prize of human attainment, or libera- pleasures as naught; his supreme quest was tion from the wheel of life, as it is realized in for that personal discovery of Truth, which, the bliss of Nirvana. as he teaches us, can be won only by intro- spection and self analysis, through weigh- The Third Book of the ing life’s values in the scale of the Bodhi- Tetralogy: Tibetan Yoga and Illuminated mind . . . How many parallels, Secret Doctrines too, may be drawn between (Milarepa’s) precepts recorded in this Biography and Some Perspective on the Texts by Don- those of another Great Master of Life, will ald S. Lopez, Jr. and W. Y. Evans- be seen by making comparison with the Wentz Sermon on the Mount.30 f all four books of Evans-Wentz’s tetralo- A Short Sampling of the Text of Tibet’s O gy, Tibetan Yoga and Secret Doctrines is Great Yogi Milarepa the most obscure, and despite the copious editorial comments and footnotes by Evans- The ensuing discussion and summary of Mi- Wentz that try to make sense of its texts, it is larepa’s biography would not be complete the least successful as regards their correct in- without an appropriate sampling of the text terpretation. In Donald S. Lopez, Jr.’s fore- itself, which has been chosen from Part II, en- word to the book, this is largely ascribed to titled The Path of Light, Chapter VII. It de- Evans-Wentz’s somewhat one-sided interest in scribes the culmination of Milarepa’s training esoteric matters, which in its particulars was under his Guru, Marpa the Translator, and is primarily aimed at Hindu yoga, rather than taken from a lengthy description by Milarepa Tibetan Buddhism, and “(i)t is this system that to his master, of what he has learnt: Evans-Wentz seeks to identify with the dispar- To sum up, a vivid state of mental quies- ate Tibetan texts translated in this volume.”32 cence accompanied by energy, and a keen In his general introduction to Tibetan Yoga and power of analysis, by a clear and inquisitive Secret Doctrines, Evans-Wentz explains that intellect, are indispensable requirements; the seven “Books” (i.e. texts), are arranged in a like the lowest rung of the ladder, they are definite order or sequence. He points out that absolutely necessary to enable one to as-

in all schools of yoga, neophytes who are to ed, i.e. every moment of consciousness is con- follow the Path need to know the rules and sidered to bear its seal. Lopez explains that regulations that apply to the yogic career “(i)nstead of emphasizing the attainment of an which they have chosen, and these rules are the extraordinary level of consciousness, the Great subject matter of Book I. As Lopez sums it up Seal literature exalts the ordinary state of mind in his foreword, “(t)he first of these (books) is as both the natural and ultimate state, charac- a collection of aphorisms terized by lucidity and by Milarepa’s most fa- Milarepa, the Socrates of simplicity.”36 The ordinary mous disciple, Sgam po pa Asia, counted the world’s mind is contrasted with the . . . entitled A Garland of worldly mind, with the Jewels [of] the Supreme Intellectualisms, its priz- understanding that the or- Path . . . (and) has twenty- es, and its pleasures as dinary mind is comparable eight chapters, each con- naught; his supreme to a mirror that reflects taining (with three excep- reality exactly as it is, tions) ten admonitions quest was for that per- whereas the worldly mind concerning the practice of sonal discovery of Truth, is considered as distorted the Buddhist path: ‘the ten which, as he teaches us, by its mistaken perception things to be avoided,’ ‘the of subject and object as ten things one must can be won only by intro- real. Lopez explains that know,’ etc.”33 Lopez ex- spection and self analysis, rather than trying to de- plains that the text itself stroy the worldly mind, as cannot be identified as through weighing life’s other systems do, in the characterizing any single values in the scale of the Great Seal, the worldly sect of Tibetan Buddhism, Bodhi-Illuminated mind. mind is acknowledged for but rather is intended as its ultimate identity with useful and easily memorized advice for anyone the ordinary mind, because every deluded embarking upon the Buddhist path.34 thought contains within it the lucidity and simplicity of the ordinary mind. To attain wisdom, Evans-Wentz’s short comment from his gen- all that needs to be done by the yogi is to rec- eral introduction on Book II explains that the ognize this identity, and acknowledge that the yogi is confronted with the problem of the na- natural purity pervades all existence, including ture of the mind and of reality. If the yogi is the worldly or deluded mind.37 able to solve this problem in accordance with the instructions as they are set forth in this Returning to Evans-Wentz’s commentary, he book, he will have mastered both himself and informs the reader that once the Bodhic insight his mental processes. Then, having attained as taught in Book II has been attained, one can, bodhic (intuitional) insight, the yogi can safely “without danger, attempt the more specialized advance to the more specialized practices that yogic practices expounded in Book III. Of are expounded in Book III.35 these the most difficult and dangerous (notice how Evans-Wentz contradicts himself at this Lopez’s comment on Book II is more detailed point) is the sixth, namely, the transference of and specific. He points out that the title of this the mundane consciousness; and this is set book, Notes on the Mahamudra, has not been forth in more detail in Book IV.”38To gain quite accurately rendered into English. Evans- more clarity on this issue it is necessary to re- Wentz translated “Mahamudra” as “The Great vert back to Lopez and compare what he says: Symbol,” but Lopez claims that a more accurate rendering would be “The Great Seal.” The These various practices (as set forth in Great Seal is understood to be a state of en- Book III) . . . represent a collection of vari- lightened awareness in which phenomenal ap- ous tantric teachings that were current in pearance and noumenal emptiness are unified. Bengal in the eleventh century. They are all Such a state is considered to be primordially considered highly advanced teachings in- present and not something that is newly creat- tended to result in buddhahood. Within the

fourfold tantric division, they are teachings the first of these dealing with consciousness of the completion stage . . . of highest Yoga transfer at the moment of death, so that the Tantra . . .” consciousness can be sent to a pure land. The second teaching is intended for those who are Book III contains six teachings which are “in- already adept at consciousness transfer and are ner heat, illusory body, clear light, dream, bar- instructed how to use such knowledge when do, and consciousness transfer.”39 The first of helping someone recently deceased, and direct- these, inner heat, is the foundational practice, ing them into an auspicious realm, either to a and takes up almost half of Book III, and also pure land, or an advanced stage of the bodhi- applies to the other five teachings. As it in- sattva path.42 volves the central channel of the spine, the chakras or energy centers of the yogi, and sub- In his short summary of Book V, Evans-Wentz tle energies, it can be considered a type of informs the reader that the yogi is instructed in kundalini yoga, and Lopez informs us that Mi- a very occult yogic method on how to attain larepa was considered to be adept at it. Lopez the mental state of non-ego, (or as he calls it elaborates on this as follows: “impersonalization”), which is largely pre- Buddhistic. He warns that “(n)one save a very The ability to cause the winds (i.e. subtle carefully trained and guru-guided yogin ought energies) to enter the central channel (of the ever to attempt this yoga.43 spine) provides the meditator with access to various profound states of consciousness In his summary of Book V, Lopez begins with essential to the attainment of buddhahood, a cursory description of the ritual which is an most importantly the mind of clear light, integral part of this teaching, but it is more the subject of the fourth of the six teachings practicable first to identify this teaching’s ob- . . . It is the most profound state of con- jective, which is the confrontation of the prac- sciousness that, upon realization of empti- titioner’s vices, which are considered the root ness, is transformed into the omniscience of cause of suffering, and thus need to be elimi- a buddha.40 nated on the path to buddhahood.44 Lopez points out that in Buddhism demons are re- Lopez explains that the first four of the six garded as the projections of desire, hatred, and teachings are intended to bestow buddhahood ignorance, and “according to an Indian enu- in this lifetime, and if this is not possible, the meration, one’s own mind and body are re- last two provide means for doing so after garded as ‘the demon of the aggregates’ and death. In this regard, the teaching on con- one of the demons to be eliminated (in the ritu- sciousness transfer describe a technique “for al of this teaching) is attachment to one’s own forcibly causing one’s consciousness to travel body.”45 (The personification of one’s vices in up through the central channel (of the spine), the form of demons might be somewhat for- exit from the aperture in the crown of the head, eign to a person who subscribes to the work- and travel to a pure land (a Buddhist heaven), ings of a rational mind, but those individuals (which is) an ideal realm for the achievement who are able to access the astral plane with of enlightenment.” If consciousness transfer is their psychic abilities will confirm that such a not achievable, there still remains the oppor- belief is not entirely without foundation.) The tunity in the after death state (bardo), which is intention of confronting one’s “demons” as similar to that described in The Tibetan Book obstacles to liberation is certainly laudable, but of the Dead, in which the recognition of the considering the method employed to achieve clear light offers the opportunity of liberation, this objective, which this particular teaching or if this is not possible, to follow instructions prescribes, all one can say is that it is most ex- that show how to attain an auspicious rebirth.41 treme and bizarre. Lopez describes how this Book IV is entirely about consciousness trans- teaching known as the chöd ritual is performed fer and Lopez explains that it is similar to what and the practitioner is expected to frequent has already been given in Book III, except that cemeteries and other sites fraught with danger, it is more detailed. It consists of two teachings, where he or she will pitch a tent, perform a

dance, beat a drum, and blow on a trumpet The sixth text in Tibetan Yoga and Secret made from a human thigh bone.46 This is to be Doctrines is a brief work . . . entitled Mode followed up by a meditation in which the prac- of Being of the Long Hum Endowed with titioner imagines his or her consciousness in the Five Wisdoms . . . The mantra hum is the form of the goddess Vajrayogini, abiding one of the most prevalent and potent in tan- in the central channel. Lopez details the proce- tric Buddhism. In the mantra om ab hum, a dure as follows: white om is visualized in the head chakra, a red ab is visualized at the throat chakra, and She exits from the aperture at the crown of a blue hum is visualized at the heart chakra. the head, at which point the meditator’s In many tantric meditations, infinite hums body is imagined to collapse. Vajrayogini are emanated from the heart to fill the uni- cuts off the crown of the skull of the pros- verse and are then gathered back into a sin- trate body, which is immediately trans- gle hum in the meditator’s heart. The entire formed into a huge cauldron, into which the universe then melts into emptiness, begin- body is thrown. The boiling of the body ning at the edges and moving inward, until produces an elixir that is offered to all the the body of the meditator, visualized as a buddhas, bodhisattvas, and to all sentient buddha, also dissolves, leaving only the let- beings and spirits, both benevolent and ma- ter hum. The hum then begins to dissolve levolent . . . By severing the skull from the from the bottom, until it too disappears into body, one cuts attachment to the body, re- emptiness.50 sulting in wisdom . . . Because the body is the object of such great attachment, the gift Lopez explains that in its orthographic repre- of the body is often praised as the highest sentation, the mantra consists of five parts, and form of the perfection of giving.47 in this particular text, each of those parts is made to correspond to one of the Buddha line- If one considers that Buddhism is supposed to ages and to the five wisdoms of a Buddha, be a spiritual path that follows the famed Mid- which are “the wisdom of the sphere of reality, dle Way, which is intended to avoid all excess- the mirror-like wisdom, the wisdom of equali- es and extremes, the practice of chöd is most ty, the wisdom of specific understanding, and definitely baffling and incomprehensible. This the wisdom of accomplishment.”51 teaching, as expounded in Book V, is the most fascinating as regards Tibetan Yoga and Secret About the last book in Tibetan Yoga and Se- Doctrines, and an integral part of the more ex- cret Doctrines, Book VII, Evans-Wentz states otic Buddhist practices, but it is unlikely that that “the essence of the most transcendental of any sane person who has been brought up in all Mahayanic teachings is set before the yogin the Western tradition will go so far as to exper- for profound meditation and realization.”52 iment with it and try it out for himself. In fact, What Evans-Wentz calls the “most transcen- this applies to most of the teachings in Tibetan dental” is nothing less than the most famous of Yoga and Secret Doctrines, and is endorsed by Buddhist sutras, the Heart Sutra, which Lopez Lopez himself, who in a somewhat humorous identifies as being “renowned for its terse ex- way puts it as follows: “The texts translated in position of the doctrine of emptiness.”53Lopez Books II, III, IV, and V are very much of the informs us that it is known by heart by Bud- ‘don’t try this at home’ variety. There is thus a dhists throughout Tibet, Korea, China, and certain salvation in the many errors in the Japan, and that it is among the most comment- translations: they prevent the reader from ated upon of Buddhist texts. Rather than burden tempting to put them into practice.”48 the reader with a sampling of the rather cum- bersome, and thus outdated, translation of the In his short summary of Book VI, Evans- Heart Sutra as rendered by Evans-Wentz, here Wentz simply points out that it deals with the follows a sampling of a modern translation. Five Wisdoms49 and Lopez elaborates on this Although the reader is free to give the text his as follows: or her own interpretation, a hint as to its understanding might be appropriate, by drawing the

reader’s attention to the significance of the scure as regards its subject matter, and for this concept of maya, which views all life in its reason largely misinterpreted, Donald S. manifest form as illusory. Lopez, Jr. considers the fourth and last book, The Tibetan Book of the Great Liberation as All things are empty: “the least successful volume . . . at least as a Nothing is born, nothing dies, representation of Tibetan Buddhism. Like the Nothing is pure, nothing is stained, Tibetan Book of the Dead, it is a book that oc- Nothing increases and nothing decreases. cupies two separate worlds, the world of Ev- ...... ans-Wentz, with his unique blend of Theoso- There is no ignorance, phy and Vedanta, and the world of the translat- And no end to ignorance. ed texts, that is, the world of Tibetan Bud- There is no old age and death, dhism.”55 And no end to old age and death. There is no suffering, no cause of suffer- Another major reason affecting the quality of ing, this book can be ascribed to the fact that due to Kazi Dawa Samdup’s premature death Evans- No end to suffering, no cause of suffering, Wentz had to depend on less-skilled transla- No end of suffering, no path to follow. tors. The only contribution Kazi Dawa Samdup There is no attainment of wisdom, has made to The Tibetan Book of the Great And no wisdom to attain. Liberation is as translator of the third text, The Bodhisattvas rely on the Perfection of which is a mere 14 pages of the entire book.56 Wisdom, There was the added problem regarding the And so with no delusions, translation of the second of three independent They feel no fear, texts. This text is considered a Nyingma work, And have Nirvana here and now. which was rendered into English by two Geluk All the Buddhas, monks. It needs to be mentioned that Nyingma Past, present, and future, and Geluk are two distinct Tibetan Buddhist Rely on the Perfection of Wisdom, sects, Nyingma being the oldest and Geluk the And live in full enlightenment. newest, thus an obvious problem when the text to be translated and the translators belong to The Perfection of Wisdom is the greatest 57 mantra. different camps. It is the clearest mantra, The highest mantra, The mantra that removes suffering. This is truth that cannot be doubted. Say it so: Gone, Gone, Gone over, Gone fully over. Awakened! So be it!54 The Fourth Book of the Tetralogy: The Tibetan Book of the Great Liberation Background to the Texts

hile the third book of Evans-Wentz’s 58 Padmasambhava W tetralogy was identified as the most ob-

Book I: An Epitome of the Life and dhist doctrine, as well as descriptions of the Teachings of Tibet’s Great Guru Padma- qualifications necessary for the future discov- Sambhava erers of Padasambhava’s hidden treasure texts.”62 He concludes by saying that the work As summarized in Lopez’s foreword, the first is a favorite among Tibetans due to its brilliant text (Book I) of The Tibetan Book of the Great description of their great culture hero and the Liberation is a biography of Padmasambhava, fascinating description of his great and miracu- and attributed to Padmasambhava himself, lous deeds.63 who allegedly dictated it to his consort, the queen Ye shes mtsho rgyal, and was then hid- Book II: The Profound Doctrine of Self- den by him in the Tibetan landscape, so that it Liberation by Meditation upon the Peace- could be found at an appropriate time in the ful and Wrathful Deities future when Tibet was ready to receive its In Lopez’s foreword we learn that the doctrine teaching. The text was supposedly found by O of this text is also referred to as the Great Per- rgyan gling pa in 1352, who claimed to have fection. Its teachings, which are also found in discovered it in the heart of a stone image of a Bon, (the pre-Buddhist, shamanistic religion of guardian deity at the entrance to the Crystal Tibet), describe the mind as the primordial ba- Rock cave in the Yarlung Valley. However, sis, which possess qualities “such as presence, modern scholars regard this text, and in fact, spontaneity, luminosity, original purity, unob- other so-called treasure texts, as originating not structed freedom, expanse, clarity, self- at the time of Padmasambhava, who is be- liberation, openness, effortlessness, and intrin- lieved to have visited Tibet at the end of the sic awareness.”64 This type of awareness, eighth century, but rather at the time of their called in Tibetan rig pa, cannot be accessed discovery, and as having been compiled or au- through conceptual elaboration or logical thored by the discoverers themselves.59 awareness, because “the primordial basis is an Lopez declares that regardless of its true ori- eternally pure state free from the dualism of gins as regards its authorship, the biography is subject and object, infinite and perfect from a remarkable work.60 He goes on to list the the beginning, ever complete.”65 Some schol- significant points of its narrative as follows: ars prefer to call this text the “Great Com- pleteness” rather than “Great Perfection,” be- Padmasambhava’s glorious lineage as an cause the latter term implies that at some point emanation of the Buddha of infinite Light, the intrinsic awareness became perfect; while, Amithaba; the Buddha’s prophecy, as he is in actual fact, it has always been so. It is the about to pass into nirvana, that twelve years mind that creates the appearances of the world, hence he would appear as Padmasambhava the sphere of human suffering, and all such to teach the secret mantras; his miraculous appearances need to be understood as illusory. appearance as a beautiful eight-year-old The deluded mind believes its own creations to child in the middle of a lotus blossom in the be real, and thereby forgets its true nature of middle of Dhanakosa Lake (hence his name original purity. Thus for the mind to try to lib- Padmasambhava, “Lotus Born”); his life as erate itself is futile, because it is already liber- a prince, in which . . . he . . . marries a ated. The technique to arrive at this realization beautiful princess, before deciding to re- is to employ a variety of practices which ena- nounce the world . . . his tutelage under the ble the practitioner to eliminate karmic obsta- Buddha’s attendant Ananda . . . his defeat cles, at which point the mind needs to elimi- of the opponents of Buddhism; some thou- nate all thought, and then experience itself by sand years later, his invitation to Tibet to recognizing its true nature. The mind needs to subdue the demons and establish his first become like a mirror that reflects whatever monastery at Bsam yas; and his departure object stands before it, without allowing itself to the land of the raksasas.61 to be affected by the object.66 Lopez also points out that in the course of the narrative “there are long excurses into Bud-

As regards Evans-Wentz’s involvement with Although this writer intends nothing like a this text, Lopez states that he clearly recogniz- “thorough study,” nevertheless, he wants to es its importance, and he is both passionate and take up the challenge proposed by Lopez, by eloquent in his exposition, but misguided in his simply pointing out, which in his view, are interpretation. He actually appeals more often some of the most obvious statements by Jung to Plotinus or Ramana Maharshi than to any with which he disagrees. It needs to be re- Tibetan, or even Buddhist, source. For Evans- membered that this writer’s viewpoints are, in Wentz, awareness is “the One Mind . . . the their turn, largely shaped by the teachings of Universal Mind, the Over-Mind, the Cosmic Alice A. Bailey and the Tibetan Master, Consciousness.”67Lopez is adamant that Djwhal Khul, and consequently open to chal- “(s)uch language is foreign to Buddhist lenge by adherents of other schools. thought in general and to the Great Perfection Before proceeding with a closer look at Jung’s in particular.”68 commentary, it needs to be said that independ- Book III: The Last Testamentary Teach- ent of his opinions and views on Oriental phi- ings of the Guru Phadampa Sangay losophy and Eastern religions, his status as a great pioneer of Western psychology remains According to Lopez’s summary, Book III con- unchallenged. His contribution in this regard, sists of Evans-Wentz’s selection from an un- such as the concepts of the collective uncon- finished translation left by Kazi Dawa Sam- scious, the archetype, the complex, and syn- dup. It is a collection of aphorisms attributed to chronicity, were well ahead of his one-time co- the Indian yogi Pha dam pa sangs rgyas, who worker, Sigmund Freud, and did much good to is said to have visited Tibet on several occa- point Western psychology in the right direc- sions in the late eleventh and early twelfth cen- tion. It is only when he tries to explain the ori- turies before his death in 1117. The aphorisms ental point of view in terms of his own system are addressed to the people of Ding ri, where of thinking that their validity is brought into Pha dam pa sangs rgyas founded a monastery. question. It contains Buddhist teachings on imperma- nence and the uncertainty of the time of death, Although Jung’s tone and style strike one as on the importance of good deeds such as pil- confident and persuasive, his commentary is grimage and prayer, and admonitions to have often characterized by broad generalizations, faith in the guru, as well as instructions on whether he is trying to distinguish between the meditation.69 Eastern or Western mind, or their respective religions. Likewise, when he comments on Some Reflections on C. G. Jung’s Psy- Eastern religion, there is no distinction made chological Commentary on the Tibetan between Hinduism and Buddhism, or in fact, Book of the Great Liberation any other branch of Eastern religion, such as As regards Jung’s commentary on the Tibetan e.g., Zoroastrianism, Taoism and Confucian- Book of the Great Liberation, Lopez writes the ism. following: “One finds here the same misread- What is also clearly apparent is that the types ing of the Self-Liberation through Naked Vi- he describes are too distinct and stereotypical, sion Recognizing Awareness . . . that one found without any possibility, or hope, of commonal- in his commentary to The Tibetan Book of the ity or complement between them. To quote his Dead. There are the same gross cultural stereo- own words, Jung’s view on the difference be- types of East and West, the same admonitions tween East and West is explicit and uncom- that Europeans not practice yoga, the same promising: unsuccessful attempt to interpret ‘Eastern’ I refrain from describing what would hap- consciousness in the light of his theory of the pen to Eastern man should he forget his unconscious . . . A thorough study of Jung’s ideal of Buddhahood, for I do not want to misreading, wilful and otherwise, of ‘Eastern 70 give such an unfair advantage to my West- Religions’ remains to be written.” ern prejudices. But I cannot help raising the

question of whether it is possible, or indeed sonality, which includes consciousness, the advisable, for either to imitate the other’s unconscious, and the ego. The Self is both the standpoint. The difference between them is whole and the center. While the ego is a self- so vast that one can see no reasonable pos- contained little center of the circle contained sibility of this, much less its advisability. within the whole, the Self can be understood as You cannot mix fire and water. The Eastern the greater circle.”72 attitude stultifies the West, and vice versa. The esoteric view, based on Hinduism, and You cannot be a good Christian and redeem adapted by Alice A. Bailey and the Tibetan yourself, nor can you be a Buddha and wor- Master, Djwhal Khul, is somewhat different, ship God. It is much better to accept the and at first appearance more complicated, but conflict, for it admits only of an irrational once understood, direct and clear-cut. First, solution, if any.71 there is the most easily understood distinction At first glance the above comparison appears between the lower and higher selves, or more to be true, but only takes Christianity and Bud- specifically, the personality and the Soul. The dhism into account. In fact, the ethical objec- personality, consisting of the physical-etheric, tives of both these religions appear to be iden- emotional, and lower mental vehicles, is that tical, as well as their attitudes and cautionary unit of consciousness whereby a human being warnings as regards the sensuous or worldly is understood to be able to interact with the view and lifestyle. Christians are commanded manifest, or concrete world with which we are to love, and Buddhists are encouraged to prac- all familiar. It is considered the seat of self- tice compassion. The one speaks of salvation, consciousness, and thus its objectives are the other of liberation, and both lead respec- largely considered as selfish. The Soul, on the tively to heaven and nirvana. Had Jung at- other hand, is characterized by wisdom and tempted a comparison between the New Tes- love, and therefore group-conscious. It is also tament and the Bhagavad Gita, the “fire and the mediator between atma - buddhi - manas water” comparison would have been even less (spirit - intuition - abstract mind), and the per- appropriate, with no reason for “stultifying” sonality. from either side. Those readers who are famil- As can be seen from the above, the self, and iar with both scriptures will admit that there is the states of consciousness resulting from it are not a single controversy between the spiritual understood in rather different terms, and objectives and ethical standards of their teach- should thus not be explained by trying to draw ing. parallels between them. Neither can one say The other important issue which needs to be that either the one or the other is right or addressed is the question of consciousness, and wrong, but simply admit that truth is relative, its related vehicles of perception, such as the and often dependent on various points of view, mind, the ego, and the personality. If the reader and that they can be equally valid when de- considers what was said about Jung’s com- fined on their own terms. mentary on the Tibetan Book of the Dead and In his commentary, Jung writes the following the problems arising from his comparison be- about what he understands as consciousness: tween his Collective Unconscious and the Dharma-Kaya, it is necessary to exercise cau- To us consciousness is inconceivable with- tion, rather than reaching seemingly obvious, out an ego; it is equated with the relation of but invalid conclusions. contents to an ego. If there is no ego there is nobody to be conscious of anything. The To understand the psychic components that go ego is therefore indispensable to the con- into the making of a human being, it is neces- scious process. The Eastern mind, however, sary to understand the Self as defined in Jungi- has no difficulty in conceiving of a con- an psychology. According to Jung’s system sciousness without an ego. Consciousness “(t)he ego is the center of consciousness, is deemed capable of transcending its ego whereas the Self is the center of the total per- condition; indeed in its ‘higher’ forms, the

ego disappears altogether. Such an ego-less source, namely the collective treasure house of mental condition can only be unconscious the human soul: to us, for the simple reason that there would Heaven is nothing other than a revelation be nobody to witness it.73 of the Eternal One, where everything works In the above quotation Jung would have us and wills in silent love.74 (Jacob Boehme) believe that Easterners are out to destroy their There exists only the present instant . . . a egos in favor of a “higher,” albeit unconscious Now which always and without end is itself mental condition. Such a false conception is new. There is no yesterday nor any tomor- typical of most Western readers who come into row, but only Now, as it was a thousand contact with Eastern philosophy and religion, years ago and as it will be a thousand years but who have not delved deep enough, and hence.75 (Meister Eckhart) thus developed a superficial, and thus errone- ous understanding of the Eastern mind. Unless purer love and veneration be innate Whether one looks at the Upanishads, the Yo- within one’s heart, what gain is it to build a ga Sutras, or the Bhagavad Gita, none of them stupa?76 ever suggest the necessity of having to destroy (Milarepa) one’s ego to enable one to gain higher states of Compassion is not religious business, it is consciousness. They do suggest, however, human business, it is essential for our own methods of purification and discipline whereby peace and mental stability, it is essential for the content of the mind is rendered more effec- human survival.77 (Dalai Lama XIV) tive and organized. This is achieved by meditation and contemplation, first freeing the mind Conclusion of its prejudices and wrong habits of thinking. Secondly, meditation aims at transforming the ooking at Evans-Wentz in retrospect, we mind into a fit instrument by which it can con- L can safely conclude that his body of work sciously register impressions from higher lev- and formidable scholarship classifies him as an els of consciousness, and then by an accurate important and pioneering figure of Tibetology. process of mental discrimination and interpre- Whilst this article was being reviewed in prep- tation, give those impressions a clear and defi- aration for publication, an anonymous review- nite form. The only practicable way whereby er pointed out that Donald S. Lopez, Jr., “like higher states of consciousness can be accessed many very orthodox Buddhists, has an unfa- is through occult meditation, and as any prac- vorable bias against Evans-Wentz, probably ticed meditator will testify, its discipline will due to Wentz’s Theosophical and Hindu con- result in a more focused and purposeful atti- nections.” This reviewer suggested that it tude towards life rather than an unconscious might be emphasized that Evans-Wentz’s four and diffused awareness, as Jung would like us pioneering works had, in fact, “a beneficial, to believe. One might add that the Eastern and even monumental influence on the Buddhist Western spiritual practitioners are not as far Movement in the West, and that as with all apart as we are made to believe. In their re- pioneering works of this nature, where very spective monastic communities, the common little is known concerning the nature of the goal is the discouragement of vices and the teachings... there is bound to be many mis- acquisition of virtues, and much of this is takes.” This reviewer expresses his amazement achieved by their respective disciplines and at the small amount of mistakes either in the meditations which are aimed to make this pos- translations or in Evans-Wentz’s excellent sible. commentaries and the writer of this article cannot but wholeheartedly agree. In conclusion, it is appropriate to close with a few short quotations from mystics and holy As regards Evans-Wentz’s sincerity towards men representative of both the East and the the teachings which are propagated in his West, and thereby demonstrate that their wis- books, one only needs to consider the way he dom and inspiration comes from but one lived. Although he had a considerable amount

of money at his disposal, he was never enticed by luxury and riches, and his lifestyle was al- 32 W. Y. Evans-Wentz, Tibetan Yoga and Secret ways simple and frugal. His groundbreaking Doctrines, (1958; reprint; New York: Oxford efforts to make public the material contained in University Press, 2000), O. his Tibetan tetralogy gave many readers the 33 Ibid., H. opportunity to acquaint themselves with eso- 34 Ibid. teric matters in general and Tibetan Buddhism 35 Ibid., 53. in particular. The fact that Oxford University 36 Ibid., I. 37 Press has deemed it important enough to re- Ibid. 38 Ibid., 53. publish his tetralogy in 2000, is proof enough 39 of its value. Its republication is an assurance of Ibid., J. 40 Ibid., K. Evans-Wentz’s status as a classic occult writer 41 st Ibid. whose books are still appreciated in the 21 42 Ibid., K – L. century. 43 Ibid., 53. 44 Idid., L. 45 Ibid. 46 1 Ibid. W. Y. Evans-Wentz, The Tibetan Book of the 47 Ibid., M. Dead, (1960; reprint; London: Oxford Univer- 48 Ibid., P. sity Press, 2000), 82. 49 2 Ibid., 53. W. Y. Evans-Wentz, Tibet’s Great Yogi Mi- 50 Ibid., M – N. larepa, I. 51 3 Ibid., N. Ibid., 27. 52 4 Ibid., 53. Ibid., J. 53 5 Ibid., N. Ibid. 54 6 http://webspace.ship.edu/cgboer/heartsutra Ibid. 7 .html (accessed July 22, 2014). Ibid. 55 8 W. Y. Evans-Wentz, The Tibetan Book of the Ibid. 9 Great Liberation, (1954; reprint; New York: Ibid., K. 10 Oxford University Press, 2000), R. Ibid. 56 11 Ibid., 241 – 254. Ibid., L. 57 12 Ibid., I – J. Ibid. 58 13 “Padmasambhava.” Image in the public do- Ibid. 14 main. Ibid., L – M. 59 15 Ibid., K. Ibid., M. 60 16 Ibid. http://en.wikipedia.org/wiki/Dakini (accessed 61 Ibid. June 21. 2014.) 62 17 Ibid. http://en.wikipedia.org/wiki/Stupa (accessed 63 Ibid., L. June 21, 2014.) 64 18 Ibid., M. W. Y. Evans-Wentz, Tibet’s Great Yogi Mi- 65 Ibid. larepa, M. 66 19 Ibid. Ibid. 67 20 Ibid., N. “Milarepa.” Image in the public domain. 68 21 Ibid. Ibid., I. 69 22 Ibid., O – P. Ibid. 70 23 Ibid., Q – R. Ibid., 2. 71 24 Ibid., xxxvii. Ibid., 3. 72 25 http://en.wikipedia.org/wiki/Self_in_ Jungi- Ibid., 6. 26 an_psychology (accessed August 10, 2014.) Ibid., 6 - 7. 73 27 W. Y. Evans-Wentz, The Tibetan Book of the Ibid., 7 - 8. 28 Great Liberation, xxxviii – xxxix. Ibid., 8. 74 29 http://www.contemplative.org/Quotes_from Ibid. 30 _Jacob-Boehme.pdf (accessed August 10. Ibid., 29. 31 2014.) Ibid., 142.

75 http://www.brainyquote.com/quotes/authors/m /meister_eckhart.html (accessed August 10, 2014,) 76 http://oaks.nvg.org/milarepa.html (accessed August 10, 2014.) 77 http://www.dalailamaquotes.org/ (accessed August 10, 2014.)

The Lesser-Known Nāth Yoga Sect and Its Insightful Metaphysics

Vijay Srināth Kanchi and Sunil Salunke

Gorakhnāth1

Abstract This paper attempts to bring forth the esoteric tenets of the Nāth school by comparing it with mong the prominent Indian philosophical the well-known Patanjali yoga system. The A systems that aim for the attainment of the paper uses a number of Sanskrit terms and ex- highest state of consciousness, and thus realize pressions which for want of English equiva- absolute truth, Yoga occupies an important lents, are explained in the footnotes at the end place. While the Yoga technique systematized of the article. by Patanjali with its eight limbs (AsTānga Yo- ga) is very popular in both the east and the Introduction west, there are many lesser-known yoga oga is one of the most widely recognized streams in India with a varied number of limbs. features of Indian culture. Much of its These varied streams present slightly different Y popularity in the twentieth and twenty-first philosophical models dealing with the origin of centuries is due to the contributions of yoga universe and the relation of the individual soul advocates like Yogananda, Mahesh Yogi, with the Supreme Soul, yet, each stream pro- B.K.S. Iyengar, Ramdev Baba, etc. However, vides a systematic method for direct realiza- the health-conscious psyche of the modern tion. One yoga system that attracted less atten- man is more focused on the Bahiranga Yoga or tion, particularly in the academic circles of the west, is the Nāth sect, which has a diverse yet ______significant philosophy of its own. Although this sect has not attracted much attention About the Authors among academicians, even today there are mil- Prof. Vijay Srināth Kanchi is the Librarian & Assis- lions of practitioners of this sect across the In- tant Professor, Department of Philosophy, Moolji dian subcontinent, and its teachings are trans- Jaitha College, Jalgaon, 425002 Maharashtra, India. mitted from preceptors to disciples in an un- [email protected]. Dr. Sunil Salunke is an As- broken chain which claims its lineage all the sociate Professor at, Dayanand College, Latur, 413512 Maharashtra, India. way back to Śiva, the first Yogi.

the externalities, equating aerobic exercises avanth are representative of nine robust with yoga and overlooking the more profound N saints in the Hindu religion. Tradition has inner aspects and the ultimate object of human a view that, Lord Sri Krishna directed them to life. Indeed, yoga aims at gaining mastery over reincarnate in the time of Kali Yuga (the pre- mind and in bringing about cessation of all sent era of Hindu time scale) to reinvigorate mental activities, in addition to conditioning the Yogic tradition. By His direction, nine Yo- the physical body and the life force. The yoga gis of previous yugas—Kavi Narayan, Hari, tradition holds the view that, conquering men- Antariksha, Prabuddha, Pippalayan, Avirhotra, tal activity will lead to different elevated levels Drumila, Chamas and Karbhajan reincarnated of consciousness and at each level, as the prac- into Machindra Nāth, Goraksh Nāth, Jalander titioner progresses, many supra-mundane pow- Nāth, Kanif Nāth, Charpat Nāth, Nagesh Nāth, ers are bestowed upon the practitioner, and Bharat Nāth, Revan Nāth and Gahini Nāth re- many seemingly miraculous and bizarre phe- spectively. nomena befall within the ordinary realm of a Like many other Yoga schools, Nāth sāmpra- Yogi. dāya also draws its lineage to Lord Śiva and India had seen the birth of many great Yogis Guru Dattātreya—the two mythological and and saints who, despite attaining their spiritual mystical figures of Indian tradition. But at a objective and the highest aim of human life, more mundane level, Nāth sāmpradāya is continued their physical existence as torch- known to have been founded by Gorakshanāth bearers, preaching and grooming their disci- or Gorakhnāth and formed into a well- ples—out of their boundless compassion. The organized religious sect. He is reputed to have folklore of India, Nepal and Tibet are replete been the disciple of Matsyendranāth and the with the accounts of superhuman Yogis who grand-disciple of Adināth. Allen M. Briggs claimed to have acquired total control over all states that Matsyendranāth was the Ava- physical phenomenon—including death— lokitesvara (one of the Bodhisattvas in Bud- through an obscure science called “Kaya Sid- dhism with magical powers and unlimited dhi”2 by which they are said to have become compassion) of Ceylon who was called to Ne- immortal. Their disciples claim that these mas- pal to break Goraksha’s long mental concen- ters still dwell upon this earth in physical form tration which caused no rain to fall in that re- and appear before the serious practitioner at gion for twelve years.4 Matsyendranāth is iden- will to assist them in assailing the daunting tified as the Buddhist protector of Nepal whose path of Yoga; for yoga is essentially a practice rivalry with Goraksha is legendary. It is said and not a theory, requiring proper instructions that Matsyendranāth found Gorakshanāth on a and guidance by a competent guru. Such ac- dung heap as a boy of twelve (probably some- counts are extant with respect to the mysteri- where in Punjab) and made him his disciple. ous “Nāth Sāmpradāya”3 in legends that are in Gorakshanāth eventually gained victory over vogue in states spanning across the eastern and him and brought Śaivism back into Nepal, western ends of India such as Bengal, Uttar partly banishing Buddhism from that land. The Pradesh, Uttaranchal, Punjab, Maharashtra, sāmpradāya holds that Adināth is none other Kathiawar region of Gujarat, and even as far as than Lord Śiva himself and Gorakshnāth also North-West Frontier Province (Sindh and Ba- is looked upon and revered as identical with luchistan regions of Pakistan) and Nepal. They Śiva. (Hinduism holds the view that once you talk, quite reverently, of Nav Nāths or Nine attain the highest realm, you become one and Masters, who are venerated as Lord Śiva in- identical with the God). Nāth Sāmpradāya’s carnates who, defying death and all the other origins are attributed to him, and his sect has shackles of nature, dwell in physical and eso- an enormous influence throughout the Indian teric planes without being recognized by ordi- subcontinent. Places as far as Bengal (Eastern nary humans. India) and Kathiawar, Gujarat (western India) claim on the strength of their longstanding lo- Who are the Nav Nāths? cal traditions to be the place of his birth and

superhuman activities. The literature of these Gorakshnāth’s actual physical existence. Leg- regions are full of references to Gorakhnāth ends abound of Yogis who lived around 8th and his disciples, and claim he appeared and century AD such as Kamala Sila,5 Padmasam- disappeared freely in different places at the bhava, Adi Śankara,6 etc., who displayed vari- same time, and sometimes at different times, ous supernormal powers including transmigrat- by virtue of his supernatural yogic powers, in ing into dead bodies. Such powers were order to shower his blessings upon the people. deemed to be commonplace during those Keeping aside these claims and counter claims times, as the life sketches of a great many Yo- about his time and place of birth, what can be gis of that period suggest. Dr. Mohan Singh in unequivocally stated is the fact that Gorakh- his book Gorakhnāth and Medieval Hindu nāth was one of most influential personalities Mysticism7 suggested that GorakhNāth proba- India has ever produced after Lord Buddha and bly lived in the 9th century and belonged to Adi Śankarāchārya. His personality and teach- Punjab. Some other scholars such as Sylvan ings bore such a deep impact on the psyche Levi (1905), the French Orientalist and Indol- and religious practices of the people of this ogist and Dr. Muhammad Shahidullah held the land and maintained sway over them for so view that this illustrious founder of the Nāth- many centuries that even today there are thou- Yogi sect must have lived in the seventh centu- sands of followers of Nāth cult in India, rigor- ry, if not earlier. Quite enigmatically there is a ously practicing the path of his yoga in Ash- tradition recorded by an unknown author, rams, and even in jungles, to say nothing of the whose work8 is available in the library of millions of household devotees. Pratap Philosophy Center, Amalner, Maha- rashtra, India titled “An Introduction to Nāth- Nāth Yogis, the followers of Nāth-sāmpradāya, Yoga” which records certain strong traditional- founded by Gorakhnāth are also known as Sid- ly held views and states that Jesus Christ got dha Yogis as they are understood to attain sid- training in Yoga from a Nāth-Yogi teacher in dhi or self-fulfillment while living in this gross the Himalayan region, possibly under the dis- body. Darśini Yogis is another name given to cipleship of GorakhNāth or one of his chief them as they are expected to acquire darśan, disciples. This view gets support from the true vision or perfect insight into ultimate great scholar Akshaya Kumar Benerjea in his character of reality. They are not expected to Philosophy of Gorakhnāth9wherein he also aim at or be content with any lower form of recounts these traditional claims. Even today Siddhi, occult power or vision, which are tri- the folklore of Kashmir claims that in his early fling things to a true practitioner of Yoga. A twenties Jesus made a brief sojourn to Kashmir Yogi who attains highest state of self- while on his world travels. Many places in realization is called as Avadhūta, for whom the Kashmir are still associated with this strange duality of right and wrong, purity and impurity yet questionable event. There is a tomb asso- have no meaning. He rises above the forces ciated with Jesus in Srinagar called Roza bal, and laws of nature, and is beyond all distinc- or Rauza bol, which means “tomb of the tions. Sometimes, his demeanor may resemble prophet” that points east to west, according to that of a child or a mad man and only a saga- Jewish tradition. Stephen Knapp states that cious eye can distinguish him from the rest. “this is the burial place of Yuz Asaph (or Asaf), Mystery of Age and Times of Nāth Gu- The name Yuz Asaph is said to relate to Je- rus sus”10 The early manhood years of Jesus, world scholars admit, is obscure and shrouded Gorakshnāth, one of the most illustrious Yogis in mystery and no one knows for certainty if of Nav Nāth Sāmpradāya, is held to have lived Jesus had ever been on a world tour; however in 8th Century AD, the same time as that of some researchers claim, he undertook an ex- Guru Rinpoche or Padmasambhava, the found- tensive tour and became enlightened before he er of Tibetan Buddhism well known for his was acclaimed as Son of God in Jerusalem. superhuman Tantrik powers, though nothing While Christianity’s alleged linkage to Nāth concrete is ever established about the time of

tradition is limited to Jesus’ supposed encoun- saints] had for the devotees and which only the ter with some Nāth guru, Islam is more closely true devotees comprehend.”13 intertwined with the Nāth sect and Muhammad and the Sufi tradition that thrived in Indian Distinctive Marks of Nāth-Yogis subcontinent are linked to Gorakhnath. Pro- A Nāth Yogi is also sometimes called fessor G.W. Briggs claims in his work on Nāth KanphataYogi after the third and final stage of cult that “A bit of record strangely states that the initiation by the guru, when the central hol- he was the foster-father and teacher of Mu- lows of both the ears are pierced in a ceremo- hammad; and another fragment reports him as ny, and two large ear-rings are placed in them. having taught Guga the Muslim creed. In Sind The rings worn by the Yogi are known as Mu- he is known as Dātar Jāmil Shah.”11 Briggs dras, Darshans, Kundals or Pabitris. The other further adds that Guga, also known as Zahra monastic members of this order who have not Pir was a Rajput who finally became a Musal- yet undergone the final ceremony of having man (Muslim) and the disciple of Go- their ears split but still lead a life of austerities rakshanāth.12 and renounced worldly connections are called Aughars. A distinctive feature of both Aughars There are many records which claim that Go- and Darshini Yogis is that they wear a sacred rakhnāth was a contemporary of Kabir, the thread or Upavita or Janeo made up of woolen poet Saint. Some curious records, which probably were invented by the disciples and fol- material with a ring called Pabitri attached to it. A whistle called Nada (meaning primordial lowers of Guru Nanak and Kabir to extol the sound) and a Rudraksha or a rosary bead hang mastery of occult powers by their gurus, claim th on the Pabitri. The Nada or whistle symbolizes that Guru Nanak and Kabir (15 Century AD) the Anāhata Nada or unbroken sound of Pra- once had individual contests with Go- rakshanāth in a show of occult powers, where- nava (Omkar). The Rudraksha (lit. the eye of Rudra or Śiva) is the symbol of super con- in Gorakshanāth was overpowered in the dis- scious vision. play and was subdued. These stories apparently were crafted more out of faith and reverence Schools Contemporaneous to their masters than for any historically correct episodes. In some of the works attributed with Nāth Yoga to Gorakhnāth, he calls himself as the son of t the time of Ādi Śankara’s14 birth (gener- Matsyendranāth and grandson of Adināth. A ally held to be around 8th century AD), Saint-poet Bhartrihari (5th Century AD) was Vāmachāra15 (lit. the left-handed practice) and also credited to have been a disciple of Go- other Tantric Practices were at their peak and rakhnāth! Such is the enigmatic nature of the the inclination of the religious practitioners age and times of Nāth-Yogis and the origin of was toward occult powers, sorcery and witch- their sāmpradāya. If we do not discard these craft. And so, Ādi Śankara did all he could to claims outright as mere myths and folklore, as banish Tantra from this land and revive deeper study of these tales compels us not to, Vedāntic tradition (the tradition which upholds then the only plausible solution seems to be the inerrancy and supremacy of Vedas and fol- that Gorakhnāth must have been an adept Yogi lows their rules and injunctions). Śankara who conquered death and appeared and reap- eventually succeeded and while Tantric prac- peared at different times at his will. tices generally declined in India, it found its Unfortunately India has a poor tradition of footing in Tibet, Bhutan and other provinces maintaining the accurate historical records and where it managed to flourish, though some the emphasis had always been on the philo- pockets in India such as Bengal, Chattisgarh, sophical content rather than on the records of Maharastra and Kerala are presumed to have time and events. Malcolm McLean (1998: 14), retained these Mantra and Tantra practices un- points out “India is not interested in historical dercover. Tantra and yoga were closely inter- detail but in the meaning that the lives [of the twined during this period.

Tantra relied on the five “M”s for gaining ex- or all the above mentioned yogic cults and tra ordinary powers and a glimpse of the ec- F orders, the microcosm or the human body static bliss that accompanies super conscious- is a miniature replica of macrocosm or the uni- ness. The five “M”s include Maithuna (Sex), verse. Whatever one finds on the large scale is Māmsa (meat), Matsya (fish), Madya (wine) very much present in a minuscule fashion in and Mudra (could mean parched grain or pos- the gross human body. If one finds sun and the tures) which are taboo and forbidden by ortho- moon in the sky, the same can be found repre- doxy. There were other Vāmachāra sampra- sented in the human body as well. The sacred dayins including Aghoris—the ash smeared rivers of India—Ganga, Yamuna and Saraswa- naked ascetics who lived in smashans (crema- ti and their sacred confluence at Prayag are tion grounds) or on dung-hills and professed also thought of as microcosmic realities in the attainment of occult as well as spiritual powers human body. In the same fashion, the Ultimate through the use of forbidden substances and Reality connoted by Lord Śiva is represented methods. They practiced drinking of alcohol by the human soul—the difference being, the and urine to quench thirst and flesh of a human former is unlimited and the soul of the uni- corpse for food. Human skulls were used as verse while the latter is limited and is the soul bowls to collect and eat food. Interestingly, the of the human body. only meat they refused to eat was horse-flesh. For these Yogis, The Bhagavad Gita (The This is because, some argue, they excluded Song of the Lord) and other ancient scriptures themselves from the Vedic Asvamedha or carry a hidden meaning that is not outwardly horse sacrifice.16 There were Mantra Yogis revealed. They seek to read the hidden nuances who held that serious recitation of and con- or esoteric meaning attached to every verse or templation on certain syllables or Mantra while sloka. For example, in the eighth chapter of fixing the gaze on various parts of the body The Bhagavad Gita viz., “Vignana Yoga,” such as toe, tip of the nose etc., would qualify Lord Krishna talks about two paths the Yogis them to acquire super normal powers. Works take while leaving their mortal body— like Prapancha Sāra and Hatha Yoga Pradip- UttarāyaŅa and DakshiāyaŅa17—and says that ika, which are presumed to have been written those who depart from their mortal coil during during that time, elucidated the many worldly UttarāyaŅa would attain salvation and those gains that a practitioner can earn through such leaving through the DakshiāyaŅa would even- yogic practices. The eight Siddhis, namely tually return to this mortal world. For Nāth Aṇima, Mahima, Laghima, Garima, Prapti, yoga practitioners, this is symbolic of the two Prakamya, Ësitwa and Vasitwa, which are yogic paths of the Ida and Pingala Nadis (the supposed to enable a Yogi to become the left and right channels) in the human body. smallest, the largest, the lightest, the heaviest They argue that if the meaning of the slokas is etc., were the objects of attainment. It is be- taken at face value, it would wrongly mean lieved that as the Yogi learns to ascend each of that all those whose souls depart in Ut- the seven Chakras, he attains the above stated tarāyaŅa, in Sukla Paksha18 and in the day- eight Siddhis. The Tantriks were followed in time, would all eventually attain Moksha (sal- the course of time by Sādhs, Siddhas (adepts of vation) irrespective of their karma, which is different yogic orders) and Nāths and the suc- contrary to the very foundations of Hindu Phi- cession was taken up later by the saints of the losophy. It is a well-known fact that many Bhakti (devotion) tradition. All these schools, saintly figures left their mortal bodies in with some variations among their practices and DakshiāyaŅa or even in the night (darkness), sometimes deriving from one another, were and many apparently sinful persons die during equally in vogue for a considerable period of UttarāyaŅa, hence, the necessity to understand time. the subtle meanings conveyed in scriptures The Main Tenets of Yogic Cults such as the “Gita” from a yogic point of view.

Indeed, the Yogis assign a parallel meaning to bhāsha or the twilight language, which is all the slokas of the Bhagavad Gita. For exam- found to be extensively employed in many ple, Yagna, an oft repeated concept in the Gita, eastern religious works, particularly those be- is not, as it is normally understood, the fire longing to the Tāntric creed. sacrifice involving a physical activity, rather, Nāth Yogis, the followers of Nāth Yoga and the it is a process of energy Nāth-sāmpradāya, founded Human Body conversion from one by Gorakhnāth are also Within the physical hu- form to another. For yo- man body, Yoga and gis, every transition or known as Siddha Yogis as Tantra envisage a com- conversion of energy is they are understood to at- plex system of channels, seen as an intermediate or nādis, carrying energy state (Bardo in Tibetan tain siddhi or self- from the transcendental Buddhism), or a sandhya fulfillment while living in cosmos that pours in (twilight period-the this gross body. Darśini through the crown of the meeting point between head. This network of day and night) and hence Yogis is another name giv- nādis or energy channels a crucial opportunity for en to them as they are exis known as the subtle attainment. This is the pected to acquire darśan, body, which re-radiates reason why Lord Krishna part of its accumulated repeatedly speaks of The true vision or perfect in- energy to form the self- Bhagavad Gita as a se- sight into ultimate charac- generated illusion that the cret doctrine (Guhya and ter of reality. They are not material body experienc- Guhyatama Şāstram). es as the real world. This expected to aim at or be Similarly, it is main- radiation is thought of as tained that Upanishads content with any lower waste, and is sometimes like BrihadāraŅyaka and described as a rat, suck- form of Siddhi, occult pow- ing at the Yogi. Chāndogya also carry a er or vision, which are tri- secret meaning meant The inner radiations of only for Yogis. Ya- fling things to a true practi- the subtle body condense th gyavalka’s (a 7 century tioner of Yoga. along the spinal column BCE sage and philoso- as chakras (wheels) or pher) apparently naïve replies to the Brahma- padmas (lotuses). These are identified in vids (assembly of the sagacious) in the Bri- Patanjaili’s AsTānga Yoga, as the seven chak- hadāraŅyaka Upanishad, was a coded version ras, i.e., the center at the base of the spine, the of a secret doctrine. Thus it is held that, the genitals, the navel, the heart, the throat, center verses of four Vedas, which superficially ap- between the eyes and the crown at the top of pear to clamor for mundane accomplishments the head. It is useful to keep in mind that dif- such as cattle, disciples, bountiful crops, plen- ferent yogic systems have different numbers of tiful rain, etc., are, in fact, codified messages chakras, depending on the major sojourns they representing higher realities that follow a defi- identify in their spiritual journey. Even Nāth nite syntax and sequence which can be only Yoga has sometimes six and sometimes even deciphered by a competent Yogi of considera- nine chakras identified in the human body. ble attainment. If this was not so, there is no Buddhist Tantra locates chakras at the base of point to the claim that those verses, which the spine, the navel, the throat and the crown outwardly seem to be mere eulogies and sup- of the head only. Each chakra corresponds to a plication for mundane attainments, are the progressively higher state of awareness, and highest knowledge, and that they originated hence to different levels of experiences and directly from the Lord Himself. This kind of consequently, to different hitherto un- esoteric usage of language is called sandhyā encountered worlds.

Enlightenment is always described in male called sushumna (or avadhūtika, the cleansed terms, and is thought to be achieved by driving one) along which it travels to the higher chak- the energy that is coiled at the base of the spine ras, and ultimately to the “lotus at the top of upwards toward the crown chakra. This the head.” There it unifies all the elements of dormant energy is denoted in feminine terms which it is composed, as well as all the dual (the female kundalini or serpent energy). For aspects of the practitioner. The Yogi, or for the Tibetan Buddhists, kundalini is a personifi- that matter a Tantrik, therefore, uses various cation of female energy such as a dākini— techniques such as Prānāyāma and Āsana or (remember the dākini Yeshey Tsogyel, the even ritualistic sex to fuel a kind of internal consort of Guru Padmasambhava, whom Guru alchemy, thus transforming the material (un- Rinpoche transformed into a flying tigress that shed) semen into spiritual energy in order to subdued many demonic forces?) To the Hindu, unite the various elements of the self. the crown chakra is the seat of Śiva, and the It is also said that a Yogi who practices with kundalini is a manifestation of Śakti. By rous- undivided concentration will hear ten sounds at ing the normally sleeping serpent, and causing various stages of the practice. These are the it to shoot up through the body to the crown, tinkling of small bells, the sound of a conch the Yogi or the Tantrika re-creates the union of shell, the flute, the veena (the traditional string the god and the goddess within himself. instrument of India), the sound of thunder, etc. Dualism (or sexual dualism as held by Tan- Finally, the Yogi comes to realize that all these triks) exists in the human subtle body as two sounds —including all those sounds that are vital channels—ida and pingaLa. The ida produced in the world—originate from one (Tantrik Buddhists call it lalana), which is red, unbroken Omkara (Sound of God) which also runs along the left of the spinal cord and repre- resonates in his body at the Anahata Chakra or sents female creative energy, the moon and, Heart Chakra.20 In fact, all the traditional mu- ultimately, the void and knowledge. The sical instruments of India—such as veena, pingaLa (Tantrik Buddhist’s rasana), which is mridanga (a traditional percussion instrument), grey, runs to the right of the spinal cord and is flute, etc., are based on and are representative the male creative energy, corresponding to the of these ten sounds experienced in yogic sun and, ultimately, compassion and practicali- trance. Ultimately, the Yogi realizes that these ty. So long as these two channels remain dis- sounds are produced because of the movement tinct the individual will continue to be trapped of ten Vāyus (wind currents) in the newly in the cycle of death and rebirth. These two opened Nādi (channels) in his body. He also paths are realized only by a Yogi and one who witnesses certain dramatic visuals through his masters these two pathways is supposed to inner eye in the realm of five Ākāshas, such as: gain total control of birth and death. This is the 1) Gunarahita Ākāsha (quality-less space) 2) reason why Buddhist Yoga lays emphasis on Para Ākāsha (The Other space, which is differ- wisdom coupled with compassion as the high- ent from the space of the physical world), 3) est virtue of a human being as it denotes union Maha Ākāsha (enormous space), 4) Tatwa or complete balance between these two cur- Ākāsha (space of primordial principles) and 5) rents. Sūrya Ākāsha (space of sun or illumination). In these ākāshas a Sādhaka (practitioner) wit- The energy generated during yogic techniques nesses what are known as ChitkaLās whose of breath control, while performing the Yogic description closely matches what Arjuna wit- Mudras and Bandhas19 stimulates the nessed during the Viswarupa Sandarshana kundalini, which blends with the unshed semen (witnessing of Cosmic Being and the empyre- to produce bindu (purified semen). Bindu, like an ) during the Kurukshetra war in the the fetus, is composed of the five elements— Mahābhārata. earth, water, fire, air and ether—and its formation in the body represents a form of con- Another distinctive feature of Nāth Yoga is its ception. The bindu breaks away from the two understanding of the human body (both gross channels and generates a new, central channel and subtle), particularly its contention that

each Sanskrit syllable has a distinct place of ing. The mercy and generosity of Śiva are es- origin in the body. For example, the syllables pecially emphasized. He is conceived as equal- Va, Şa, Sha, Sa are said to originate in the ly accessible to all classes of men and women Mooladhara Chakra or base chakra near the from the highest to the lowest, irrespective of anus. The SwadhisTāna Chakra is supposed to their caste and creed. This conception of Śiva’s be a six petalled lotus where the syllables Ba supremacy and liberality made Him the most Bha, Ma, Ya, Ra and La manifest. In the same popular God among all classes of people, and vein, the entire syllables of Sanskrit derive particularly among the men and women of their origin from the subtle sounds within the those classes which are deprived by Hindu or- body. Thus the yogic view holds that Sanskrit thodoxy of the right to take part in Vedic sacri- is not a language with an erratically chosen set fices and solemnized worship. of syllables to represent various sounds; rather Philosophically bent Ācharyas (teachers) of each syllable has a definite meaning and place this sect tend to equate Śiva with the Vedantic of origin in the physical and subtle bodies as Brahman; but with a chief difference. Unlike well as in the cosmos. This is why Sanskrit is the non-dualist Vedantists, they do not regard judged to be “the language of the Gods.” the Power of Śiva (Śakti- the manifested The Religion and Philosophy of the world) as unreal or illusory. They do not agree Nāth-Sect with the Vedantists’ argument that the phenomenal world is a false or deceptive product Like the Yoga of Patanjali, the Yoga system of an illusory Power— an unreal Maya or followed by Nāth Yogis is a system of physi- Cosmic Ignorance. For these Yogis, the world cal, psychical, moral and spiritual discipline is, from the standpoint of phenomenal exist- for the establishment of perfect mastery over ence, as real as Śiva or the Supreme spirit. the body and the mind and ultimately for the However, from the stand point of the Supreme realization of truth and the attainment of abso- reality, this world is transitory and hence has a lute liberation from all kinds of bondage and limited real Yet, it is a reality. Śakti or the sorrow. A person, so long as he or she leads a power of Śiva is no different from Śiva and is mundane life, is not conscious of the immense inseparable from Him. Śiva is held as having a powers latent within. Through the practice of static as well as a dynamic aspect. In his static Yoga, these powers are awakened and mani- aspect, He is Pure Spirit, Absolute Reality, fested, and the person then realizes the glories Transcendent Consciousness, Eternal Immov- of his or her own inner nature. Control over the able Being, and in his dynamic aspect, He is body, senses and mental propensities will lead self-manifesting Power, Intelligent Will and the yogic practitioner to experience such Eternal Becoming. Thus Śiva or Brahman (Ab- knowledge and strength, such freedom from solute Reality) is Being as well as Becoming, want and desire, such calmness and tranquility, Spirit as well as Power, Witness-consciousness such beauty and blissfulness, as appear impos- as well as self-evolving cause of the world of sible in the ordinary course of life. diversities. In His dynamic aspect—in His as- The religious culture of the Nāth-Yogi sect has pect as the self-manifesting, self-modifying a popular aspect and an esoteric aspect. In its Power originating, sustaining and regulating popular aspect the culture of the sect consists the world-order— Śiva Himself appears as principally in the ritualistic and devotional Śakti; yet his non-duality is unaffected. Hence worship of Śiva, conceived as the Supreme in the culture of devotion and popular worship, Lord of the universe and the highest ideal of Śiva is sometimes worshiped as the sole Lord the Yogis, and of Gorakhnāth, as the great and sometimes worshiped along with Śakti, in earthly incarnation of Śiva. Śiva is the ulti- the form of Arthanāriswara. In the former, the mate ground of being, the regulator of the phe- unity of the static and the dynamic aspect is nomenal universe endowed with noblest quali- implied, both the aspects being mentioned in ties, unlimited power and wisdom and the the mantras and hymns; while in the latter, the highest deliverer from all bondage and suffer- two aspects are separately emphasized as two

Divine Personalities—one male and the other ma as preparatory practices. In place of five female—eternally and inalienably wedded to forms of Yama and five forms of Niyama pre- each other. Along with the worship of Śiva- scribed by Patanjali, the teachers of the Nātha- Śakti, various forms of Tantric rituals and Yogi School enumerate ten forms of Yama and practices have also entered into this sect. The ten forms of Niyama. It is of interest here to spiritual aspirants of this sect, as in any other note that in the Maitrayaniya Upanishad (ca. religion or practice, have divergent inclinations 200-300 BCE), yoga is described as Shadanga- toward the various paths—Bhakti (devotion), Yoga. But this six limbed Yoga is different Jnāna (Knowledge) or Dhyāna (meditation)— from the Shadanga Yoga of Nāths and which can lead them to salvation. The Bhaktas AsTānga Yoga of Patanjali in a minor way. (devotees) of this sect think of themselves as The uniting discipline of the six limbs (shad- finite and world-bound children of Śiva-Śaki anga), as expounded in the Maitrayaniya- and worship this infinite eternal spiritual Upanishad are: (1) breath control ground of themselves and the world with all (PrāŅāyāma), (2) sensory inhibition (pratyaha- the admiration, reverence, love and devotion in ra), (3) meditation (dhyana), (4) concentration their hearts. Jnānis (the enlightened ones) of (dharana), (5) examination (tarka), and (6) ec- this sect prefer to think of the self as pure spirit stasy (samadhi). essentially distinguished from the body and the mind and unconditioned by spatial and tem- The Ten forms of Yama poral limitations and, as such, identical with Ahimsa satyam asteyam brahmacaryyam the Absolute Spirit or Śiva. They become not kshama dhritih only indifferent to outer worldly concerns, but Daya arjavam mitaharah saucham chaiva also indifferent to all forms of ritualistic wor- yama dasa. ship and the culture of emotional devotion, and As noted earlier, the ten forms of Yama in this devote themselves mainly to contemplation and other systems are codified as restraints. and meditation on the purely spiritual nature of The first of these is Ahimsa or non-violence or the self and the identity of the individual self harmlessness to all creatures not only in action and the Absolute Spirit, of Jiva and Śiva. but also in thought and speech. Satyam is truth- Yoga Concepts fulness that is to be practiced in speech, thought and conduct. Asteyam is the practice of The esoteric aspect of the religious culture of temperance or the non-inclination towards the the Nāth sect principally consists in the prac- property of any person in any form. Brahmac- tice of Yoga. Superficially, the Yoga system arya is celibacy which demands total control approved and adopted by the Nāth Yogis over all sensual propensities and particularly seems to differ slightly from the AsTānga Yo- the sexual appetite. Strict conservation of the ga as advocated by Patanjali. Nāth sect advo- physical and mental energy is sought. Kshama cates Shadanga (six limbed) Yoga as opposed describes forgiveness of the faults of others. to the eight limbed Yoga of Patanjali. The first Dhriti can be described as patience coupled two limbs, namely the Yama (abstinences) and with fortitude under all circumstances. Daya, the Niyama (vows) are omitted from the list compassion or benevolence is the next prereq- and hence the Yoga of this cult is held to con- uisite for spiritual aspirants. Ārjavam is sim- sist of only six limbs. However, closer inspec- plicity in life. Mitahāra denotes balance or tion would reveal the fact that Nāth-Yogis con- measure in dietary practices. Saucham is the sider Yama and Niyama as obligatory not only concept that describes the maintenance of a to Yogic practitioners but also to every indi- pure mind in a pure body or purity in thoughts vidual because these abstentions and perfor- words and deeds. mances are universal moral rules, incumbent upon every member of the society in the inter- These ten forms of self-restraint in the outer est of the collective good. Though not a formal conduct as well as in the inner thoughts, feel- part of Shadanga Yoga great importance is still ings and desires are called Yama and are es- attached to the observance of Yama and Niya-

sential in fitting the body and the mind for the ing sacrifices to God in the form of food, drink practice of Yoga. and other objects. As the Bhagavad Gita states, Yagna (sacrifice) is constantly practiced in the The Ten forms of Niyama or Vows universe in one form or another by all objects, Tapah santosha aastikyam daanam both animate and inanimate, and that sacrifice, Iswara-pujanam which is performed as an oblation to the Su- Siddhaanta-vyaakhya-sravanam hri mati cha preme Being, is the highest, hence, the signifi- japo hutam cance of Huta. Niyamaa dasa samprokta yoga-saastra Asana visaaradaih. Of the remaining six limbs, some followers The first of the Niyamas or duties and obser- have laid special emphasis on Āsana and vances meant for living a healthy and spiritual- PrāŅāyāma—the chief elements of Hatha Yo- ly enlightened and liberated life is Tapah or ga—to establish control over the psycho- persistance, preservation and austerity. Tapah physical system. Hatha Yoga is held to in- is meant to make the body and mind fit to face crease the power of the will, which is regarded any inclemency and to discipline the mind as the basis for rapid progress in the spiritual from craving luxuries. Santosha is the practice endeavor. Hatha is a Sanskrit word meaning of contentment coupled with a feeling of “sun” (ha) and “moon” (tha), representing op- dwelling ever in happiness and the effort to be posing energies: hot and cold, male and fe- accepting and optimistic at all times. Aasti- male, positive and negative, similar to but not kyam is faith in the authenticity of Vedas and completely analogous to the yin/yang of Taoist instructions of the guru. It also denotes un- or Daoist Philosophy. By balancing two oppo- questioning belief in the existence of God. The sites, such as the ida (mental) and pingaLa cur- practice of charity and sharing is known as rents, the sushumna nadi (current of the Self) is Dana, which enables one to cultivate the sense said to rise, opening various chakras until sa- of unity with all life. Unless one sees other madhi is attained. Interestingly, even dance beings as similar and equal to oneself, one was held to be a means of attaining the highest would have little inclination to act generously objective of human existence in ancient India. or charitably. Iswara-pujanam, is the devoted Bharata Muni, known to be the first systematic worship of God as the True Unchanging Reali- expounder of dance as science in the 2nd centu- ty and is supposed to cleanse one’s mind of ry BC, described 108 static nātya kāranas in impure thoughts and enable one to realize the his Nātya Shastra which bear semblance to the God in all animate and inanimate things. Sid- Āsanās. The dynamic aspects—ida and pinga- dhaanta-vyaakhya-sravanam is the systematic La are represented in the dynamism of Nātya hearing (or study) of the scriptures and Yoga- Yoga (union with the Supreme through dance) sastras, in the light of the spiritual experiences by lāsya (kinesthetics) as female and tāndava of an enlightened guru. This is similar, in es- (strong movements in dance) as male aspects. sence, to the Sravana (attentive listening), These nātya kāranas along with the elements Manana (mental repetitions) and Nididhyāsa of Bhakti Yoga are embodied in the contempo- (deep contemplative meditation), as put forth rary form of Bharatanatyam (a south Indian by Patanjali. Hri means sense of humility and dance form) where the marriage of Śiva and also remorse at the perpetration of any wrong Śakti is depicted as one of the main themes of deed or thought. The cultivation of an acute the dance. intelligence that can reflect, understand and reconcile conflicting ideas is called Mati. A Another unique feature of Nāth Yoga is Mudra powerful tool for restraining the citta (the fac- or special exercises designed to affect the en- ulty of memory) from worldly indulgences and ergy flow in the body and the nervous system. sharpening it like an arrow and giving it a one Although there is no mention of Mudras in the pointed focus is Japa, or mantric repetition of Yoga Darshana of Patanjali, this healing mo- the Divine name. Huta is the practice of offer- dality is given a prominent place in the Nāth

system. Similarly, Shatkriyas (purificatory ex- Rajneesh (1931–1990) fully concurs with this ercises), for the maintenance of sound health, view. Eight kinds of withholding the breathing are another special feature of this sect that was (Kumbhaka) are followed by the yogic practi- not part of Patanjali’s Yoga Sastra. Hatha- tioners and are greatly extolled in many other Yoga describes 84,000 body postures that Yoga treatises. They are: Surryabhedana, Uj- mimic 8.4 million animal species supposed to jayi, Şitkari, Bhramari, Şitali, Bhastrika, be present in the creation. Mimicking them is Mūrchha, and Plāvani.21 Hatha-Yoga Pradip- meant to bestow the strength, vitality and other ika, whose authorship is attributed to Swami unique qualities of those creatures to the prac- Swātamārāma, a 15th century India sage, glori- titioners as well as enable him/her to become fies the wonderful results that one can obtain one with the creation. Of the 84,000 Āsanās by the practice of these Kumbhakas. mentioned in various treatises on Hatha-Yoga, After the practice of Āsana and PraNāyāma, 84 Āsanās are thought to be the most important Mahāmudra (the great gesture) is to be prac- and especially useful for Yogic practices. ticed. Ten such higher forms of Mudras with However, greatest value is attached to four Bandhas and Bedhas are expounded in Hatha- kinds of Āsanās—Siddhāsana, Padmāsana, yoga Pradipika. They are: Maha-bandha, Ma- Simhāsana and Bhadrāsana. Siddhāsana ha-bedha, Khechari, Uddyana, Mula-bandha, (meaning accomplished, perfect or adept), is Jalandhara-bandha, Viparitakarani, Vajroli regarded as the most conducive for stimulating and Śakti Chalana.22 The aim of all these Mu- the Kundalini Śakti. Siddhāsana is said to be dras is to activate the Sushumna Nadi that is the purifier of all the 72000 Nadis and the door held to lie between Ida and PingaLa Nadis. to liberation. The other limbs, viz., Pratyāhara, Dhārana, PrāNāyāma Dhyāna and Samādhi are identical to both PrāNāyāma is an essential and inseparable as- Patanjali and Nāth-Yogi systems. Attainment pect of Āsanas. It deals with the control of of Mukti (enlightenment or salvation) while prana or the vital power in the human body by living (Jivanmukta), is strongly encouraged by the conquest of five vital forces namely, the Nāth sāmpradāya. When a Yogi perfectly PrāNa, Apāna, Vyāna, Samāna and Udāna. realizes Śiva within himself, he is supposed to The merger of Prāna with Apāna is considered become inwardly identical with Śiva, though to bring about the dawn of true knowledge in outwardly he may live and move in the world the practitioner. Udāna is believed to catalyze as a normal individual among others. This sys- the upward movement of Kundalini as well as tem also professes that yogic concentration the upward movement of unshed semen. In a may be practiced even upon finite and non- normal and healthy human being the whole eternal beings, and that such practice leads to process of inhaling and exhaling with a brief the attainment of various siddhis (supernormal period of suspension of breath in between the occult powers). Such concentration, however two is carried out in about four seconds. This efficient, cannot generally lead to the final process continues irrespective of whether the spiritual goal of human life and may even person is awake or asleep, and in a 24 hour cause the downfall of the aspirant. When the period, it is carried out 21,600 times. The tech- mind, instead of concentrating upon any rela- nique of PrāŅāyāma consists in voluntarily tive ideal or object, is concentrated upon the lengthening, deepening and regulating the res- Supreme Ideal and the whole energy is di- piratory function. It is said that the brief and rected towards the realization of the identity of imperceptible state between the normal inhal- the self with the Absolute Spirit, then the pro- ing and exhaling holds a key to the door of cess becomes Yoga in the truest sense of the realization, and if the interlude between the in term, and is called Raja-Yoga (the kingly un- and out breathing is concentrated upon, total ion). All true followers of this sect agree that cessation of mental activity can be attained. the practice of Raja-Yoga should be the end This view is held by the VigNāna Bhairava and aim of every Yogi and that Hatha-Yoga Tantra as well. The world renowned Saint (yoga of physical body) should be practiced as

subsidiary to the practice of Raja-Yoga. They Universal Self, the inner with the Outer, the assert that without Raja-Yoga, Hatha-Yoga is part with the Whole. A spiritual truth-seeker is useless for a spiritual aspirant, and that without instructed to pay attention to each breath, as it Hatha-Yoga, Raja-Yoga is ordinarily impracti- naturally goes on, with a devoted heart, and to cable since psycho-physical obstacles in the deeply contemplate on its spiritual signifi- path are not easy to overcome. cance. He is expected to maintain vigil over his own breathing so that no breath, at least in the Mantra-Yoga is also held in high esteem, waking state, passes unnoticed. This is known wherein it is believed that repetition of and as Ajapa-Gayatri, which is rhythmically recit- concentration upon particular mystic mantras ed by every creature in every state. As such, it in accordance with prescribed methods and is a beautiful and sublime conception of our procedures produces wonderful results and is normal breathing function as taught by Guru greatly helpful in spiritual Sadhāna (practice). GorakhNāth. PraŅava or OM is regarded as the highest mantra and intensive search for and concentra- Cosmology and Metaphysics tion upon Nāda, the subtlest and purest sound None of the works attributed to GorakhNāth or that is held to emanate unbroken and continu- his school dwell elaborately on the philosophi- ous from the Anāhata Chakra of Hridaya cal aspects and stay away from the polemical (Heart chakra, hence the name Anāhatanāda), is believed to be a potent means for the illumi- argumentations with other schools of thought. The emphasis has always been on the practical nation of consciousness and the vision of realization rather than on verbose speculation Brahman or the all-pervading consciousness. and logical reasoning. However, occasionally, This practice is known as Nādānusandhāna the works seem to deal with the cosmological (merger with the primordial sound). sequencing of various Tattvas and Bhutas and Ajapa-Gayatri and Its Significance even discusses the sequel of manifestation of the human organism in both the psycho- Another unique feature of Nāth-yogi sāmpra- physical and spiritual planes. dāya lies in its according of a spectacular nature to ordinary breathing process. As noted According to the Nāth school, Śiva is synony- previously, a normal person breaths 21,600 mous with Brahman or Paramatma and is fre- times during a day. The air that is carried into quently referred as Para-Sambit. He is no dif- the body while inhaling (pūraka) produces a ferent from the Absolute spirit and is above sound similar to “So” (meaning He or the Uni- and beyond all names and forms, above time versal Spirit in Sanskrit), while the air that and space and causality and relativity, and moves out (rechaka) makes the sound of above all possible objects of intellectual con- “Hum” (meaning Aham or I or Ego). This nat- ception and mental imagination. He is self- ural process of out-breathing and in-breathing luminous, self-revealing and self-enjoying, and is contemplated as the process of the Jiva’s is realizable directly without any mental pro- going out into the universe and unifying itself cess by a Yogi in his highest state of Samadhi. with the Universal Self or the Absolute Spirit The dynamic nature of the Absolute Spirit is and then drawing-in the universe or the Uni- splendidly manifested in the beginningless and versal Self into itself so that the whole being is endless order of the phenomenal universe with filled with the Absolute Spirit. Thus it is its countless orders of Jivas. He eternally re- deemed that a natural attempt is continuously veals Himself in innumerable orders of plurali- being made through every involuntary act of ty in the magnificent spatiotemporal system, respiration to unify the individual self with the which is called Jagat, the ever-changing, ever-

renewing world process. In this ceaseless act same, since no true and great philosopher ever of His self- revelation in diverse relative dared to bring into the world a new approach forms, He requires no special will and effort, or a new school of thought without first attain- no change in His blissful and tranquil trans- ing its realization. cendent self- Conceptions of the Ul- consciousness, since Like the Yoga of Patanjali, the timate Truth as de- His nature is perfectly Yoga system followed by Nāth scribed by different and eternally dynamic systems can seem to be and there is no resist- Yogis is a system of physical, contradictory. But such ing force of any kind psychical, moral and spiritual inconsistencies are only to fight against or discipline for the establishment owing to the limitations overcome. His trans- of the language and the cendent character is of perfect mastery over the conceptual capabilities in no way affected by body and the mind and ulti- of the human mind. the spontaneous self- mately for the realization of While traveling to a expressions of His given destination a eternal and infinite truth and the attainment of ab- traveler may not attach Śakti. The Absolute solute liberation from all kinds much attention to all Spirit is thus eternally the stations that fall Śiva and at the same of bondage and sorrow.…. along the way and his time eternally Śakti, Through the practice of Yoga, travelogue may not eternally Nirguna these powers are awakened and contain a description of (without quality and them, whereas other attribute) and Niskri- manifested, and the person then passengers may give ya (activity-less) and realizes the glories of his or her importance to stations eternally Saguna own inner nature. which the former de- (manifest in form) cided to overlook. Similarly, one’s instincts and Sakriya (active and procreating), eternal- and predispositions greatly influence the lan- ly Advaita (non-dual) and eternally Dvaita (di- guage one chooses and so the attributes of the verse and divergent).23 Thus the metaphysical destination he describes would appear differ- view of GorakhNāth and his school is de- ently from the description of the same destina- scribed as dwaita-adwaita-vivarjita (devoid of tion by the other travelers. That does not mean dualism and non-dualism) and pakshapata- that these travelers failed to reach the identical vinirmukta (free from partisanship and not ad- destination. Nor would it mean that the desti- vocating any special doctrine or refuting oth- nation of the former was different from the ers). other traveler’s destination. In an effort to steer Therefore, the Nāth Yogic realization of Ulti- away from such futile argumentation and focus mate Reality is in perfect tandem with most all their energies on realizing the Highest other major philosophical doctrines of the Truth, Nāth Yogis produced no extensive phil- Eastern religions. However, not surprisingly, osophical texts. What philosophical thoughts since each philosophy attempts to describe in that were conveyed in their treatises were only the best possible way the same basic truth, var- meant to convince and discipline the minds ious formulations may give more emphasis to dwelling in the lower levels. certain aspects of the truth. These attempts ap- From the cosmological and metaphysical pear to differ with one another only superfi- points of view, Yogis are parināmavadins, cially owing to the different standpoints taken akin to Śakti, and as revealed in the temporal by various teachers to vociferously put forth a order in what is called parināma or self- certain understanding of the Absolute Reality modification, involving the theory of transfor- which they consider necessary to assert. Nev- mation, causation, change, creation, continuity ertheless, the core of their philosophies is the and destruction. Yogis envision the universe as

ceaselessly undergoing alternating phases of identified, no observable event can be taken as Vikāsa (expansion or evolution) and Sankócha occurring. Events occurring in the absence of (contraction or involution) resulting in diversi- an observer fall in the category of uncertainty fication and unification—a point of view and are classified as both equally occurring which closely matches with the Big-Bang and non-occurring. (Remember Schrödinger’s Theory of the modern Astro-Physics.24 In be- cat?). Hence, it is necessary that we have a tween the two phases of sankocha and vikasa fifth dimension that can be assumed to lie per- in the visible universe, the Nāth-Yogis say, pendicular to other co-ordinate axes (which only the Supreme Being or Śiva remains, and represent the three-dimensional world with in whom time (kal) and space (dik) merge to- time as its fourth dimension), to indicate the gether. From His bosom, the world with all its observer or human soul in case of personal temporal and spatial limitations spurts out in events, or the Supreme Soul to map the univer- the form of vibrating universe once the vikasa sal events. This fifth dimension is conceived as state is resumed. This vibrating universe is the Lord Śiva, the Supreme Soul of the universe. eternal dance of the Mahā Kāli on the bosom of Sadā Śiva (eternally tranquil transcendental Nāth-Sect and its Literature Reality) and is in fact, the inseparable feature Nāth-cult, which draws its roots from Yogi of Him. Sadā Śiva is incomprehensible to the Gorakhnāth branched out in the course of time human mind, and this manifested universe is into twelve sub sects or paās, yet the bond of the quality through which His presence can be unity among them in terms of their revered inferred. The whole world is composed of the literature and philosophy is intact. The Yogi same substance, but it appears as different ob- sāmpradāya associated with the name of Go- jects owing to the different frequencies at rakhnāth has a vast literature in Sanskrit and which it vibrates. Thus Ākāsha, Vāyu, Apo, other vernacular languages of India. The au- Agni and Pridhvi (the five primordial ele- thorship of a good many works of this sect are ments) and all their derivatives are essentially attributed to Gorakhnāth himself. Old records constituted by the same substance, but just as in Hindi, Rajasthani and Bengali contain some water is in a liquid state at one temperature and very instructive and inspiring short poems becomes solid at lesser temperature and vapor whose authorship is again attributed to Yogi at higher temperatures, similarly different vi- Maharaj Gorakhnāth. Several Sanskrit treatises brating frequencies bring about different quali- such as Goraksha Samhita, Goraksha Şataka, ties to the same substance. The turning of non- Siddha Siddhanta Paddhati, Yoga Siddhanta physical state of Supreme Being into a vibrat- Paddhati, and many others are considered to ing substance which becomes the perceptible have been written by this great Yogi, though universe is regarded as inexplicable mystery whether all these works are originally authored which only the Yogis can realize in their by Gorakhnāth is debated by scholars. What is Samādhi state. certain is that all of these treatises contain a great deal of information and instructions The Significance of Maha Kali and Śiva which have served as invaluable and proven The ultimate reality or the Supreme Soul is guides for Yogic practitioners. Matsyen- worshiped as Śiva by the Nāth-Yogis, while dranāth, who is regarded as the Guru of Go- existence and the visible universe is represent- rakhnāth, is also held to have authored a num- ed by Mahā Kāli. Kāli is symbolized as danc- ber of valuable works, such as: Matsyendra ing eternally on the boundless bosom of Lord Samhita, Kaula Jnana Nirnaya, Kulananda Śiva. Students of physics would know that the Tantra, Jnana Karika, Akula Vira Tantra, etc. universe can be mapped using three co- Additionally, mention must be made of some ordinate axes (Length, Breadth, and Height) of the later Upanishads that are held in high which stand perpendicular to each other (as esteem by Yogi practitioners. Some of which though standing on each other’s bosom!). Time are: Nada-Bindu Upanishad, Dhyana-Bindu is a fourth dimension necessary to map an Upanishad, Tejo-Bindu Upanishad, Yoga- event. But unless the observer is present and Chudamani Upanishad, Yoga-Sikha Upani-

shad, Jabala Upanishad, etc. One Upanishad— certain Tantrics. Charlatans in the guise of which is known as Goraksha Upanishad is Tantrics with an eye on sexual pleasures and also in vogue among Yogic circles. Mention worldly possessions had also contributed to the shall also be made to certain treatises which stigmatization of tantric forms of yoga. At- specialize in yogic practices and concepts and tainment of occult powers and their misuse by which seem to have been written by later-day unscrupulous elements was also one of the disciples of this sect. These include Nātha Su- causes of decline. Moral decay and mere in- tra, Śiva Gita, Avadhuta Gita, Śiva Samhita, sistence on physical postures and outward Suta Samhita, Dattatreya Samhita, Savara practices invited strong attacks by learned Tantra, Gheranda Samhita, Hatha-yoga men, which made the conversion back to Pradipika, Jivanmukti Viveka and Seetha Ra- Gnana or Jnana Yoga26 quite easy. Another manjaneya Samvadamu. Siddha Siddhanta significant factor that brought about the com- Samgraha, Goraksha Siddhanta Sangraha, parative decline of these cults was the flourish- Goraksha Kaumudi, Goraksha Sahasranama ing of the Bhakti cult in the later medieval pe- and Yoga Manjari. riod, particularly the Vaishnava27 Sāmpradāya. A large number of illustrious saints and re- The Special Status of a Yogi Over a Phi- formers such as Sri Chaitanya, Guru Nanak, losopher Tulsidas, Ramananda, Tukaram, etc., who pro- An ounce of practice is better than a ton of fessed the simpler and easier method of Nama- theorizing.25 japa and Nama-sankirtana (recitation of the Sacred Name), bore tremendous influence on The main argument of practitioners of the Yo- the religious emotions and sentiments of the gic school is that just as imagining and ration- classes and masses alike and drove the ascetic alizing on a lamp with all its illumination does Saiva cult and the arduous yogic methods of not cast off darkness and just as subjugation of Nāth-yogi Sāmpradāya into the background. hunger requires eating of food rather than mere rhetoric on the nature and means to subdue Conclusion hunger, similarly, mere rationalizing and in- dulgence in intricate logical arguments about ith such a deep insight into the psycho- ignorance, its causes and the means to dispel it W physical aspects of human existence and do not grant anyone with the actual experience a clear philosophy of life’s Ultimate Object, of true knowledge. Theorizing and rationaliz- Nāth Yoga occupies an important place in the ing is only a first step in convincing and disci- Indian philosophical system. Though not radi- plining the mind about the existence of higher cally different from what Patanjali’s Eight- states of consciousness and existence. Essen- Limbed Yoga teaches, Nāth Yoga continues to tially, the highest truth cannot be inferred nor maintain its uniqueness with its greater elabo- attained theoretically and only practical expe- ration of yama, niyama and its Shadanga Yoga. rience through systematic discipline of body There are still millions of practitioners of this and mind would eventually lead a person to the yoga in India and Nepal, but they prefer to stay highest knowledge. Thus a Yogi is a person in away from the sight of ordinary humans and an advanced stage as compared to a philoso- are mostly confined to their monasteries locat- pher in their mutual quest for realizing, experi- ed in the secluded regions of the lower Hima- encing and attaining True Knowledge. layan ranges. With their distinctive appearance and rather striking features, Nāth yogis are Why the Nāth-cult and other Sects Went easy to identify. However, with the fast- into Comparative Oblivion changing times people’s interest in a life requiring serious yogic practice and seclusion is The revival of the Vedāntic school by Śankara dwindling. Nevertheless, the Guru-sishya tra- and others after 8th century CE drew the mass- dition28 of the Nāth sect still holds a strong es back to traditional religious means and hold among its practitioners, making it one of methods. There was general aversion toward the stronger schools of yoga in India surviving some of the ghastly and dastardly practices of to this day.

1 Painting of Gorakhnāth, in the public domain that the 8th Century Śankara was indeed not at: wiki-yoga-vidya de. the Ādi Śankara but was another one known 2 Kaya Siddhi: Literally Kaya is the physical as Abhinava Śankara who authored a great body and Siddhi is attainment. A set of number of works including the much famed dietary regimens, coupled with ingestion of Brahmasutra Bhashya. It is suggested that his certain (alchemical) compounds and rigorous works are mistakenly attributed to the original Yogic excercises that are presumed to make Ādi Śankara and this led to mistaken inference the human body immortal. of his time. For further details in this regard 3 Sāmpradāya: Any Hindu religious system refer to: http://www.eastern tradition.org/orig- based upon a succession of Masters, with a inal%20sankaracarya.pdf. discreet set of customs and practices that are 15 Vāmāchāra: The left hand or unorthodox Tan- exclusive and unique to that group. tric practice that involves use of prohibited 4 George Weston Briggs, GorakhNāth and the substances. The traditional and conservative Kanphata Yogi (Calcutta: London : YCMA schools despise them and sometimes look up- Publishing House & Motilal Banar- on them as inferior schools. The Vāmāchāra is sidass,1938),181. practice oriented and requires rigor and stead- 5 Kamalaśīla was an Indian Buddhist and one of fastness on the part of the practitioner and can the systematic writers on Buddhist logic. be learned only through discipleship. 6 Adi Śankara was one of most revered Hindu 16 For additional information on the inner or philosophers and theologians from India who esoteric aspects and symbolism of the Vedic consolidated the doctrine of Advaita Vedanta. “Asvamedha” or horse sacrifice, see “Vedic 7 Mohan Singh, Gorakhnāth and Medieval Ritual and its Symbolism, by Usha Choudhuri Hindu Mysticism, ed; Mohan Singh Uberoi, at: http://www.infinityfoundation.com/man- Francis Edward Younghusband and Betty dala/i_es/i_es_choud_ritual_frameset.htm. Heimann (Lahore, Pakistan: Oriental College, 17 UttarāyaŅa and DakshināyaŅa: From the 1937). astronomical perspective of Hindu ephemeris, 8 Author Unknown. An Introduction to Nātha UttarāyaŅa refers to the period after the Win- Yoga, Gorakhnāth Mandir, Gorakhpur, India. ter Solstice, when the sun travels between 9 Akshaya Kumar Benerjea, Philosophy of Go- Capricorn and Cancer. However, high reli- rakhnāth (New Delhi: Motilal Banarsidass: gious and spiritual significance is attached in 2014), 316. the Hindu culture to the movement of sun 10 Stephen Knapp, Visiting the Grave of Jesus transiting various zodiac signs along the eclip- in Srinagar, Kashmir. Online at: http://www. tic. UttarāyaŅa is called devamārga (the path stephen-knapp.com/visiting_the_grave_of je- of gods) and it is stated that he who travels on sus_in_srinagar.htm (accessed February, 2, this path never returns to the mortal world. 2015. DakshināyaŅa on the other hand refers to the 11 George Weston Briggs, GorakhNāth and the periods when the sun apparently travels to- Kanphata Yogis, 221. ward the south on the celestial sphere or from 12 Ibid. Cancer to Capricorn. This is called pitrmarga 13 Malcolm McLean, Devoted to the Goddess: or the path of the Manes. This period is also The Life and Work of Ramprasad (New York, considered as demonic and the slaying of de- NY: SUNY Press, 1998), 14. mons by the Goddess is celebrated as the chief 14 Ādi Śankara: The age of Ādi Śankara is gen- festival during this period. Auspicious activi- erally held to be the 8th Century AD by most ties are normally deferred during this period. scholars. However, traditional accounts of lin- These two periods may also refer to states of eage as depicted in two of the four monaster- mind: positive, auspicious, a time for flower- ies established by him at the four corners of ing and realization (UttarāyaŅa) and negative, India, place him much further back into antiq- a time for inner striving (DakshiāyaŅa). uity. Some Indian researchers such as Kota 18 Sukla Paksha and Krishna Paksha: Paksha in Venkatachalam (http://true indian history- Sanskrit is fortnight and Sulka means white kvchelam.blogspot.in/2009/04/age-of-sri-adi- and bright; whereas Krishna refers to black sankaracharya.html) also disagree with this and dark. Thus the fortnight in which the date and place him much further back in time. moon waxes is called Sukla Paksha and the Some scholars such as David Reigle point out fortnight of waning moon is called Krishna

Paksha. In other words the period between amount of gravitational pull each constituent New moon and Full moon is Sukla Paksha object exerts on the each other and the veloci- and between Full moon and New moon is ty with which each stellar object is moving Krishna Paksha. outward, reveal that at present the universe is 19 Mudras and Bandhas: The daily yogic prac- rapidly expanding and is likely to continue for tice involves arresting and directing the inner couple of billions years more before the grav- currents through several body postures (Mu- itational pull takes the reigns and the universe dras) and bodily contractions (Bandhas). starts to implode and crumble… ultimately Some of the Tantric Mudras involve sexual making a big mass of stellar material so dense postures during coition and are taboo for the with infinite amount of gravitational pull that orthodox. As regards to Bandhas, they are time and space will have no separate existence chiefly three in number. They are Mūla and combine together to form what is called Bandha, Jālandhara Bandha, and Uddyāna singularity and no event can be ever assumed Bandha, and are highly eulogized in various or recorded in that situation. Some physicists Yogic treatises. argue that this super mass object of minuscule 20 Parasuramapantula Pantula Lingamurti Guru- size would again explode and the process of murti, Sri Sita Ramānjanéya Samvādam, explosion and implosion continue eternally, trans: Vijay Srinath Kanchi (Jalgaon, India: just like the in breathing and out breathing of ViViDhaTa Research & Training Centre, living creatures. Hindu scripture describe 2009), 105-112. creation and dissolution of the phenomenal 21 See for example: Hatha Yoga Pradipika, by world as the inhalations and exhalations of Yogi Swami Svatmarama, published by Nārāyana the Supreme Soul. George Alien & Unwin, for additional infor- 25 This quote has been attributed to Mahatma mation on eight kinds Kumbhaka. Gandhi (1869–1948) and others. 22 See the section on Mahāmudra in Hatha Yoga 26 Gnana or Jnana Yoga is the “Path of Pradipika. Knowledge.” Gnana Yoga are followers of 23 Dwaita or Dvaita: A philosophy which states nondualistic or advaita Vedanta. that dichotomy is eternal; that there is funda- 27 Vaishnava Sāmpradāya is one of the four the- mental distinction between Ultimate Reality, istic schools of ancient India that propagates individual souls and the Nature which are ir- the theology of duality in unity. reducible into one another. VisisTādvaita on 28 The Guru-sishya refers to the Guru - disciple the other hand describes the subservient char- tradition and is based on a succession of acter of the individual soul to the Supreme teachers and disciples in traditional Indian cul- Soul and underscores devotion as the sole ture and religions such as Hinduism, Jainism means to enlightenment. and Buddhism. 24 Big Bang: Mathematical calculations of the mass of the universe vis-à-vis its density, the

Spring 2015

Great Esotericists

Marsilio Ficino (1433-1499)

“ruler” of Florence. Young Ficino studied Lat- in and Aristotle, most likely in Florence, so he was steeped in the burgeoning Renaissance thought. While studying scholastic philosophy, theology and Latin, he was introduced to some of the Latinized works of Plato, what little were extant. Like most of his Renaissance compatriots, e.g. Boccaccio and Petrarch, Fici- no loved the Classics, and he learned Greek in order to translate and interpret additional works. He gained the patronage of Cosimo de’ Medici, who was himself interested in Neopla- tonism, and in 1462 became head of the Flor- entine Academy, a group of 15th century scholars dedicated to the study of Plato texts and other classical literature. In 1473, Ficino was Bust of Ficino by Andrea Ferrucci ordained as a priest and was later named a in Florence Cathedral.1 church official of Florence Cathedral. He spent the remainder of his life translating Plato and arsilio Ficino was born in Florence and Plotinus, trying to infuse “hermetic” thought M is best known as one of the most promi- within Christian theology, and writing hun- nent Italian humanists and philosophers. Ficino dreds of letters to his eclectic acquaintances.3 led the Florentine Academy, translated many of Plato’s writings from Greek into Latin, and Ficino can be thought of as the man most re- promulgated Neoplatonism in the Christian sponsible for reviving Platonism, as well as its world. In addition to his formal writings, he sister school Neoplatonism, and endeavoring was a prolific letter writer, almost a kind of to link it with Christian theology. This is large- spiritual and emotional adviser to a host of im- ly due to his translation of Plato’s Symposium. portant and influential men in his time, not the However, he also translated The Enneads, least of which was Cosimo di Giovanni de’ which are a collection of writings attributed to Medici (1389-1464) and his grandson Lorenzo Plotinus, compiled by his student Porphyry, de’ Medici (1449-1492), also known as Lo- which Ficino dedicated to Lorenzo il Magnifi- renzo il Magnifico. Within these letters, which co. Additionally, Cosimo de’ Medici commis- Ficino allowed to be published in 1495; we sioned Ficino to translate a most interesting find significant Renaissance themes, which body of treatises called the Corpus Hermeti- reveal him as the having embodied the very cum, of which early printed editions of eight of essence and ideals of the Renaissance cultural the treatises appeared before 1500, the final movement. In particular, Vol. 6 of the modern twenty-two appearing by 1641. The Corpus publication of his letters2 offers suitable evi- Hermeticum was purported to have been writ- dence to justify Ficino as the principal reviver ten by Hermes Trismegistus, who was thought and reconciler of Platonic philosophy and by some to be the Egyptian god Thoth, or the Greek god Hermes, or a syncretic combination Christian piety, as well as being a true Renais- 4 sance man. of the two. This work included Latin translations of the Asclepius and Poimandres, fasci- Ficino’s father was a practicing physician who nating and perplexing theological texts that was acquainted with Cosimo de’ Medici, then

boggled and amazed the Renaissance human- guidance, or else responding to a letter he has ists. received attacking his work as a scholar and as The idea that classical thought and literature a theologian. Correspondents include Frederico could have any bearing on the new Christian of Urbino, Lorenzo and Cosimo dé Medici, world, as it had developed and become since various Papal officials, cardinals, and bishops, Christ, was entirely a poets like Giovanni Renaissance phenome- The idea that classical thought Cavalcanti, Pietro non. Prior to the 14th Bembo, Antonio Zil- and literature could have any ioli, Pietro Molin, century, Christian the- bearing on the new Christian ology alone ruled the and others. What intellectual world, and world, as it had developed and makes all these let- the world proper, become since Christ, was entire- ters so decidedly Re- which had come under naissance is their ly a Renaissance phenomenon. constant and relent- the control of the th Church. However, all Prior to the 14 century, Chris- less references to Classical Greek and this eventually resulted tian theology alone ruled the in- in the Dark Ages, and Roman mythology. certain groups of elite tellectual world, and the world In Letters 11-16, Fi- men, especially schol- proper, which had come under cino, writing what he calls fables, but ars, artists, and think- the control of the Church. How- ers, hungered for which are really just something to remedy ever, all this eventually resulted myths, describes di- the prevailing situa- dactic accounts of in the Dark Ages, and certain Roman mythological tion. Classical antiqui- groups of elite men, especially ty, at one time con- characters, in order to demned entirely for its scholars, artists, and thinkers, illustrate some prac- paganism, began to hungered for something to rem- tical or theological appear fresh, mysteri- point to his recipi- ous, and valuable. But, edy the prevailing situation. ents. These fables at the same time, these men were deeply Chris- involve both Cosimo tian, and they had no desire to break from their and Lorenzo. This was a Renaissance meth- faith, nor to leave the Church (at least initially; od—that of utilizing classical components to later, Renaissance thought and the revival of fortify what, for these men, would have been the Classics may have contributed to the their modern era. Protestant Reformation). Thus, these men, For example, Letter 11 (pg. 18), entitled A fa- constantly embattled and having to justify ble: A philosopher must avoid three things in themselves to Rome and Church officials, particular: lust, greed, ambition, tells of the looked for ways in which these two streams— goddess Minerva, known as Sophia to the pagan philosophical thought and Christian pie- Greeks (hence philo-Sophia or “love of wis- ty—might be brought together, and Ficino dom”). Ficino describes how Minerva gave (with his Florentine Academy) was on the birth to a daughter, Philosophia, from her own frontline of this fight. One of the best examples head, as Jupiter had given birth to Minerva of his work is found in his letters, particularly previously. Minerva tells her daughter to stay Vol. 6. Ficino also wrote two seminal works, clear of not only Venus but also Hades and his Platonic Theology and The Christian Religion, attendants, lest Philosophia be deprived of am- both of which try to show that the Christian brosia and nectar (food of the gods) and lose religion and Platonic philosophy come from sight of the true nature of divinity. There are the same source—i.e., God. also Ficino fables involving Orpheus, Cupid, In most of these letters, Ficino is responding to and the Pythian Oracle and priestess. Here we some respectable friend who asked him for see how Ficino embodies the ideals of the

Classical World; how he utilizes its teachings human speech.” Again, Ficino is attempting to for his own priestly duties of easing the soul- show that philosophy in classical antiquity is sicknesses of his flock, and demonstrates the synonymous with the present-day love of God complete harmony and accord of the two per- in Christendom. Such an attempt echoes the spectives. Philosophy of Christ set forth by Erasmus. Furthermore, according to Ficino, ancient phi- In another letter—Letter 21 (pg. 35), to Gio- losophers predicted and prophesied the coming vanni Niccolini, the Archbishop of Amalfi at of Christ Jesus, the Messiah, as did Moses and Rome—Ficino both defends and makes a other prophets of the Old Testament. Thus, compelling case for the harmony and common these ancient writings were not to be stamped source of Platonic philosophy and Christian out and eliminated, but instead should be stud- thought: “Wishing the Platonic teaching to ied and held in the highest regard, as are the shine out … since it is related to the divine law books of the Bible, and hence also the Renais- of both Moses and Christ as the moon is to the sance revival and reintegration of classical an- sun, I translated all the books of Plato from tiquity and Western thought. Greek into Latin. In addition … I wrote a book by way of exposition…. Here the Platonic The syncretism of Neoplatonism and Christi- mysteries are set forth as clearly as possible, so anity is permanent, although hidden in plain that, removing the poetic veils, we may reveal sight, and we have the Renaissance cultural the Platonic teaching, which is in complete movement of the 14th and 15th centuries, as accord with divine law. I believe, and with well as men like Ficino, to thank for it. To pos- good reason, that this has been decreed by di- it a few of the many examples of the Neopla- vine providence….” tonic inheritance, one need only point to the Vatican Obelisk of Saint Peter’s Square or Mi- Thus we see Ficino defending his translations chelangelo’s Greek-inspired art in the Sistine of Plato, not merely for their idle curiosity, but Chapel or consider the concept of Christ as the because they harmonize with Christianity Logos or the later theological/academic groups completely. Furthermore, he believes the re- like the Cambridge Platonists who were con- vival of these translations, and of Neoplato- vinced of the compatibility of faith and reason. nism in general, has been “decreed by divine Due to the synthesizing efforts of Ficnio and providence”; that is to say, it is the will of God the other Renaissance humanists, Christian that Plato not only be translated and his teach- Neoplatonic beliefs exercised an immense in- ings be disseminated and properly understood, fluence on philosophy, theology and the arts in but that they should be fused together with Europe and the Western world. Christian theology, for the betterment of Chris- tianity. Never before in the history of the West Contributed by Aaron J. French had a mixing of these two streams been at- tempted. It only occurred during the Renais- sance cultural movement, and it could have 1 Image in the Public Domain. only been led by men like Ficino. 2 Marsilio Ficino, The Letters of Marsilio Fici- One final example occurs in Letter 18 (pg. 32). no: Volume 6 (London: Shepheard-Walwyn, In this letter, entitled Philosophy and Religion 1999). 3 “Marsilio Ficino” Encyclopaedia Britannica. are true sisters, which is depicted in the image Encyclopaedia Britannica Online Academic on the last page of this paper, Ficino states: Edition. Encyclopædia Britannica Inc., 2014. “To sum it up, it seems that the … golden (accessed April, 30, 2014). teaching of the ancients should be called love 44 See the image by Charles Hardaker on final of God rather than love of wisdom; and every page of this paper. utterance of these men is an oracle rather than

Book Review

Sensa: The Lost Language of the Ancient credibility. Sensa is known only to high ini- Mysteries, by Dorje Jinpa. Ashland, OR: Pen- tiates and is carefully protected from broader tabarba Publications, 2012. Hardcover, 204 dissemination. Rather, this is a book about pages. List price US$35. Sensa. ccording to Helena Blavatsky, the world’s Jinpa is not content to treat Sensa simply as an A most ancient scriptures were derived from archaic, “lost,” language—and in that sense the “a very old book” written in the language of title fails to do the book justice. He takes a Sensa (Sensar or Senzar). The Stanzas of much larger view. The book summarizes what Dzyan, which underlay much of The Secret is known about Sensa from the literature but Doctrine, were also written in Sensa—or what then goes on to offer profound insights into the she termed “ancient Sanskrit.” Blavatsky iden- role of language and symbolism, not only as tified it as media of communication, but also as instruments of divine will. the secret sacerdotal tongue, from the words of the Divine Beings, who dictated it Sensa: The Lost Language of the Ancient Mys- to the sons of Light, in Central Asia, at the teries draws upon a vast esoteric literature, and very beginning of the 5th (our) race; for the author moves easily from the trans- there was a time when its language . . . was Himalayan teachings and the works of Rudolf known to the Initiates of every nation, when Steiner and Manly Palmer Hall to Vedic, Hin- the forefathers of the Toltec understood it du and Buddhist texts; Greek philosophers as easily as the inhabitants of the lost Atlan- from Pythagoras to Proclus; the Hermetic liter- tis, who inherited it, in their turn, from the ature; and the lore of the Druids. Jinpa has sages of the 3rd Race, the Manushis, who done his homework; the book provides evi- learnt it direct from the Devas of the 2nd dence of years of research. and 1st Races.1 Chapter 1: “Archetypal Symbolism,” and Alice Bailey, writing for the Tibetan Master Chapter 2: “The Lost Language of the Sun,” Djwhal Khul, explained Sensa as the “name provide a general introduction to the topic. The for the secret sacerdotal language, or the “mys- latter suggests that Sensa may have been the tery speech” of the initiated adepts all over the universal language of infant humanity—or at world. It is a universal language, and largely a least of the priesthood. Evidently, it had great hieroglyphic cypher.”2 It is an “ideographic power and, in ancient Atlantis, it was abused. language.”3 The Great Invocation, we under- The forces of darkness used Sensa to control stand, originally consisted of seven “very an- the devas of the physical, emotional, and lower cient word-forms,”4 presumably Sensa ideo- mental planes for selfish purposes. Citing the grams. Unfortunately, there is no historical Zohar, the primary text of the Kabbalah, Jinpa record of Sensa’s alphabet, grammar or pro- argues that the biblical story of the Tower of nunciation, and academic philologists do not Babel describes the Planetary Hierarchy’s re- acknowledge its existence. sponse to those abuses. To prevent further damage, the “tower”—the polluted Atlantean Dorje Jinpa’s Sensa: The Lost Language of the civilization—was destroyed, the people scat- Ancient Mysteries takes up the story from tered, and their languages confused (pp. 40- there. The book does not provide a tabulation 41).5 of the Sensa alphabet; nor does it include a Sensa-English dictionary. Indeed, any attempt Chapter 3: “The WORD,” is pivotal to the au- to do so would automatically undermine its thor’s entire thesis. Jinpa explains:

The WORD basically has two levels of The WORD originates at a transcendent level, meaning. To the public the WORD repre- utterly beyond our comprehension. It enters sents the Word of Power that God used to our realm of potential understanding first as create the world, “And God spoke the archetypes and then as thoughtforms. When it WORD and the worlds came into being.” finally reaches the physical level, it manifests To initiates it expresses the archetypal key- as speech and gestures. We see the familiar note, the divine impulse behind the spiritual process of multiplication as the Formless de- evolution of the world. It is this creative scends into forms. A divine idea may begin in Vibration . . . imprinted upon the Soul of the simplicity of silence, but it manifests in the World that is the seed of its ultimate increasing numbers of archetypes, thought- perfection. (p. 77) forms, linguistic characters, symbols and gestures as it descends through the planes. Obvi- Jinpa cites a work on Vedic symbolism6 to pre- ously, no conventional type of alphabet could sent a descriptive schema in which the power capture the richness of Sensa. or keynote is expressed on four levels. Their Sanskrit names and meanings are as follows Contrasting with the vertical, Logoic use of (vac simply means “word”): Sensa, the horizontal use presumably takes place at the Pasyanti-vac and Madhyama-vac 1. Para-vac—The supreme WORD, the levels, with occasional use of the speech and Sound, the Silence, and the Sound of Si- gestures of the Vaikhari-vac level, depending lence. on the initiates’ status within the Hierarchy. 2. Pasyanti-vac—The WORD manifesting This horizontal dimension of Sensa, equivalent as archetypal Images. to our own person-to-person communications, 3. Madhyama-vac—The WORD manifest- places Sensa within the familiar category of ing in thought-forms. language. Yet the overshadowing “supreme WORD” ensures that the inter-initiate commu- 4. Vaikhari-vac—The WORD manifesting nication remains within the framework of di- as the physical universe, but particularly as vine intent. audible speech and physical gestures. (p. 81, capitalization in original) The reference to gestures at the Vaikhari-vac level is important; Sensa is not only language, A rough equivalency may exist between the in the ordinarily sense of the term, it is also Para-vac level and the Logoic or monadic ritual. Jinpa mentions traditional Indian mu- plane. The Pasyanti-vac level would seem to dras and also the ritual said to be enacted each correspond to the atmic and/or buddhic plane, year at the Wesak Festival, when the Buddha and the Madhyama-vac level to the mental visits his assembled disciples. We can equally plane. The Vaikhari-vac level evidently corre- see how Sensa may manifest through other sponds to the physical planes, perhaps with kinds of religious ceremony—and even secular astral associations. rituals. At each level the use of Sensa by the Through this discussion of the WORD, Jinpa Logos, and perhaps also by initiates, no doubt introduces us to a “vertical” dimension of Sen- involves the Deva Evolution, whose members sa, in which the Logos communicates—if that are known to respond to sound and ritual. term can still be used—with its forms. The From our limited perspective, we can do little Logos uses Sensa as the medium to create, sus- more than glimpse the enormous scope and tain and destroy forms on the planes of reality power of Sensa. Perhaps we can gain a general within its domain—and presumably to urge understanding of what sounds, words, and forward the indwelling lives on their evolu- symbols—static and dynamic—might capture tionary paths. Importantly, at the lowest level, or express that power. Much of the book is the WORD manifests “as the physical uni- directed to helping us gain that understanding. verse” (italics added).

Chapter 4: “Mind and the Geometry of name reveals the organism’s fundamental Sound,” explores the esoteric significance of characteristics, its rank on the evolutionary spatial patterns, ranging from the shape of ladder of life, its primary and secondary Buddhist stupas, to the organic structures of purposes, and the keynote of its essential Buckminster Fuller, to the ice crystals studied nature. (p. 189) by the late Japanese scientist Masaru Emoto. Chapter 6 concludes with prophecies of a new The alphabets of sacred languages have im- science which will make possible the diagnosis portant esoteric properties. Jinpa cites Blavat- of “physical, psychological, and spiritual diffi- sky and traditional Indian sources to speak of culties” and determination of “one’s station on Sanskrit—which could be expected to lie par- the Path, and even provide a visual representa- ticularly close to its Sensa ancestor: tion of the student’s archetypal potential.” The [E]ach letter of the Sanskrit alphabet has an author adds, optimistically: “Due to the great individual and fundamental esoteric mean- hastening of evolution that is now taking place ing. It also has a secret geometrical form. In new applications of psychic energy for the India these visual forms are called Yantras, common good become a real possibility.” (p. which are vibrational signatures of great 193) spiritual beings. . . . Yantra, like the Sensa An excerpt from H. A. Curtiss’ The Voice of alphabet to which it is related, is a science Isis7 is included as an appendix. Providing a depicting through simplified diagrams the fascinating discussion of sound, number, color higher pictorial archetypes of those seed- and form, it is worthy of study in its own right. vibrations (bijas) that are expressed by a mantra. (p. 141, italics in original) Sensa: The Lost Language of the Ancient Mys- teries is a must-read for all serious esoteric In Chapter 5: “Sensa Script,” Jinpa draws upon students interested in language, symbolism, or eastern and western wisdom to explore the sig- Hierarchical communication—even the mech- nificance and meaning of symbols, including anism of Hierarchical Purpose. It explores as- letters and numbers. Among much else he re- pects of “language” far beyond what we ordi- minds us of Pythagoras’ quadrivium, the four narily associate with the term. We may come classical disciplines of mathematics: away with no greater knowledge of Sensa, as it 1. Arithmetic—numbers at rest in space. is actually “spoken” by the Logos and high initiates, but we gain tremendous insight into 2. Geometry—the relationship between its essence, the role it plays in the divine econ- numbers at rest in space. omy, and the myriad of ways in which Sensa 3. Music (harmony)—the harmonious rela- manifests at our level of being. tionships of numbers in motion through The book is well-written, and the topic materi- time. al suitably arranged and explained, but the 4. Spherics (celestial harmonics)—the har- book’s production leaves something to be de- monious relationship of numbers through sired. References are often incomplete, hinder- time and space (p. 169). ing access to original sources. Most serious, the illustrations are woefully small—in many The final, short Chapter 6: “Signatures of Liv- cases impossible to read and comprehend. The ing Organisms,” reminds us that the divine author would do us a great service if enlargea- language manifests through living as well as ble copies of the graphics were provided in an inert forms. Jinpa comments: accompanying online medium. It seems that every living organism has its Readers may be interested in an article Dorje own signature, which manifests as a set of Jinpa published in The Esoteric Quarterly, symbols that accurately define it and in a Winter 2011: “Sensa: Part One, Archetypal pictorial sense represents its true nature. Symbolism.” The author prefaced the article For those initiates who can read and under- thus: “The following two-part series of articles stand the intricate language of symbols this is adapted from my forthcoming book Sensa:

The Lost Language of the Sun, to be published by Pentarba Publications 2011. Part Two of the 4 Alice A. Bailey, Discipleship in the New Age article, promised for the Spring 2011 issue, II (New York: Lucis Trust, 1955), 149. never appeared. Part One’s title gave its name 5 The Zohar does not mention Atlantis or the to Chapter 1 of the present book, and the Planetary Hierarchy, but Chapters 77-78 de- “forthcoming” book’s title to Chapter 2. But scribe in remarkable detail the power of the considerable editing and rearrangement of top- primeval language, its abuse, the need to de- ics has taken place between the published arti- stroy the Tower of Babel, and the subsequent cle and Sensa: The Lost Language of the An- restriction of the language to a chosen few, cient Mysteries. The article contained no like Noah and Moses. See for example: graphics, which might have alleviated the http://www.sacred-texts.com/jud/zdm/index. htm. (Last accessed Jan. 23. 2015). Readers problem of the book’s tiny illustrations, but it should heed the warning on the website that does contain a useful bibliography. the translation—used by the author and ac- John F. Nash cessed by this reviewer—is the only complete Johnson City, Tennessee one currently available in the public sector, but “This is not a critical edition; written by a pseudonymous Theosophist, probably Brit- 1 ish.” Helena P. Blavatsky, The Secret Doctrine I 6 James Powell, Mandalas: The Dynamics of (Pasadena, CA: Theosophical University Vedic Symbolism, (location unknown): Wis- Press, 1888), xliii. Parenthesis in original. See dom Garden Books, 1980. also Isis Unveiled I (Pasadena, CA: Theosoph- 7 H. A. Curtiss’ The Voice of Isis (San Francis- ical University Press, 1877), 1, 440. co: Curtiss Philosophic Book Co., 1920). 2 Alice A. Bailey, Initiation, Human and Solar (New York: Lucis Trust, 1922), 224. 3 Alice A. Bailey, A Treatise on White Magic (New York: Lucis Trust, 1934), 379.