Spirituality Meditation & Personal experiences

Vadiyai Veechaar - Contemplate on God's greatness (Godlike qualities)

2012-01-31T04:58:00.001+11:00

The purpose of singing and contemplating on Godlike qualities is to slowly associate with them, eventually acquire those qualities and to become what He is.

Satnam - Be Truthful
Kartapurakh - Be Creative
Nirbhau - Be Fearless
Nirvair - Have No Enimosity
Akalmoorut - Recognise the timeless self

When you acquire the above qualities, then you become one with Him and therefore
Ajooni - you will not reincarnate into physical form and
Saibhang - will become Self-illuminating. The knowledge and Wisdom will come from within ........

Ik Nanak ki Ardas, Je Tudh Bhavsi;
Mai Dejai Naam Nivas Har Gun Gavsi

jn nwnku hir hir hoieAw hir hir min vuTw

jan naanak har har hoeiaa har har man vut(h)aa ||4||12||19||

Servant Nanak has become the Lord, Har, Har;
the Lord, Har, Har, abides within his mind

Stages of spirituality verses needs

2012-01-29T07:32:00.000+11:00

Everyone is spiritual to some extent. Most people look up to a higher source to interfere when their efforts fail. At the very least, they wish God existed, even when they claim that He doesn't exist. Wise ones know that He prevails everywhere - outside and inside our body as well.

When we genuinely become interested in Him, without any personal need, then we consider ourselves to be actually spiritual. At this time, whether we pray, read scriptures or meditate; we become increasingly aware of ourselves - our body and our actions. We become aware of a special force within us. Focusing on this force helps us stop the minds chatter, feel the LOVE of God and bring on the desire to meet Him and seek his Darshan.

When we become aware of our body, we realise that there is a force / energy that exists within our body. We learn to awaken this energy within us and increase its activity at Will. This is the same energy that acupuncture specialists awaken with their needles and masseurs with their message. When this energy becomes blocked at some point within the meridians, it causes unease and eventually disease. This energy's flow is dependent on our emotions. When certain events in our life, cause us stress; when we disagree with someone or something that is going on in our life; we create an energy block in our body. Regret, anger, sadness, helplessness are all different forms of Disagreement.

When we understand that any form of disagreement only causes energy block within our body, we try our best to avoid disagreements. This is why we are asked to accept God's Will. Accepting God's Will is accepting what IS. Somethings are not in our control, like another person's reaction to a situation; in such circumstances accepting Will is simply becoming aware of What Is, what action causes what reaction and working with the understanding to achieve favorable results. However, we are emotional beings and we can't always avoid disagreements.

The 2nd best thing is to learn how to unblock this energy before it becomes disease. When in meditation, you will automatically receive wisdom / information about where the energy block is. Once you do know, then you must take action to unblock it. You would know from the life history of many spiritual people, like Sikh Gurus that they had the ability to heal.

To be able to heal, one must know the body and its constitution. There are cases when western practices of medicine are unable to diagnose and / or heal the individual. The only explanation I have for this problem is that modern machines and scans can only see the physical contents of the body. The body, according to Guru Granth Sahib is made of 5 elements - Fire (ex. temperature), Earth (ex. muscles), Water (ex. blood), Air (ex. gas) and Ether / Akash (unseen force). This fifth element can't be seen with physical eyes or with medical instruments. This is here meditation comes in handy. In meditation, you are able to See and feel this unseen force. It is present all over your body. It is easiest to feel it in the palms of your hands and feet. When you learn to maneuver this Force / Energy / Chi with your breath, from the tips of your fingers, to your arms, trunks and all the way to your tips of toes ; you can heal yourself. Maneuvering this energy everyday for a few minutes, helps to keep the body healthy. Healthy body is helpful in realising God but realising this energy and manuvering it is not the end goal of a spritual person. A spiritual person does this in the beginning of his mediation session only to help focus his mind away from other thoughts. Once the minds chatter stops, feel the LOVE of God and bring on the desire to meet Him and seek his Darshan.

This is why gurbani says

pwTu piVE Aru bydu bIcwirE invil BuAMgm swDy ]

paat(h) parriou ar baedh beechaariou nival bhua(n)gam saadhhae ||

They read scriptures, and contemplate the Vedas; they practice the inner cleansing techniques of Yoga, and control of the breath.

pMc jnw isau sMgu n CutikE AiDk AhMbuiD bwDy ]1]

pa(n)ch janaa sio sa(n)g n shhuttakiou adhhik aha(n)budhh baadhhae ||1||

But they cannot escape from the company of the five passions; they are increasingly bound to egotism. ||1||

ipAwry ien ibiD imlxu n jweI mY kIey krm Anykw ]

piaarae ein bidhh milan n jaaee mai keeeae karam anaekaa ||

O Beloved, this is not the way to meet the Lord; I have performed these rituals so many times.

hwir pirE suAwmI kY duAwrY dIjY buiD ibbykw ] rhwau ]

haar pariou suaamee kai dhuaarai dheejai budhh bibaekaa || rehaao ||

I have collapsed, exhausted, at the Door of my Lord Master; I pray that He may grant me a discerning intellect.

moin BieE krpwqI rihE ngn iPirE bn mwhI ]

mon bhaeiou karapaathee rehiou nagan firiou ban maahee ||

One may remain silent and use his hands as begging bowls, and wander naked in the forest.

qt qIrQ sB DrqI BRimE duibDw CutkY nwhI ]2]

thatt theerathh sabh dhharathee bhramiou dhubidhhaa shhuttakai naahee ||2||

He may make pilgrimages to river banks and sacred shrines all over the world, but his sense of duality will not leave him. ||2||

mn kwmnw qIrQ jwie bisE isir krvq Drwey ]

man kaamanaa theerathh jaae basiou sir karavath dhharaaeae ||

His mind's desires may lead him to go and dwell at sacred places of pilgrimage, and offer his head to be sawn off;

mn kI mYlu n auqrY ieh ibiD jy lK jqn krwey ]3]

man kee mail n outharai eih bidhh jae lakh jathan karaaeae ||3||

but this will not cause the filth of his mind to depart, even though he may make thousands of efforts. ||3||

kink kwimnI hYvr gYvr bhu ibiD dwnu dwqwrw ]

kanik kaaminee haivar gaivar bahu bidhh dhaan dhaathaaraa ||

He may give gifts of all sorts - gold, women, horses and elephants.

AMn bsqR BUim bhu Arpy nh imlIAY hir duAwrw ]4]

a(n)n basathr bhoom bahu arapae neh mileeai har dhuaaraa ||4||

He may make offerings of corn, clothes and land in abundance, but this will not lead him to the Lord's Door. ||4||

pUjw Arcw bMdn fMfauq Ktu krmw rqu rhqw ]

poojaa arachaa ba(n)dhan dda(n)ddouth khatt karamaa rath rehathaa ||

He may remain devoted to worship and adoration, bowing his forehead to the floor, practicing the six religious rituals.

hau hau krq bMDn mih pirAw nh imlIAY ieh jugqw ]5]

ho ho karath ba(n)dhhan mehi pariaa neh mileeai eih jugathaa ||5||

He indulges in egotism and pride, and falls into entanglements, but he does not meet the Lord by these devices. ||5||

jog isD Awsx caurwsIh ey BI kir kir rihAw ]

jog sidhh aasan chouraaseeh eae bhee kar kar rehiaa ||

He practices the eighty-four postures of Yoga, and acquires the supernatural powers of the Siddhas, but he gets tired of practicing these.

vfI Awrjw iPir iPir jnmY hir isau sMgu n gihAw ]6]

vaddee aarajaa fir fir janamai har sio sa(n)g n gehiaa ||6||

He lives a long life, but is reincarnated again and again; he has not met with the Lord. ||6||

rwj lIlw rwjn kI rcnw kirAw hukmu APwrw ]

raaj leelaa raajan kee rachanaa kariaa hukam afaaraa ||

He may enjoy princely pleasures, and regal pomp and ceremony, and issue unchallenged commands.

syj sohnI cMdnu coAw nrk Gor kw duAwrw ]7]

saej sohanee cha(n)dhan choaa narak ghor kaa dhuaaraa ||7||

He may lie on beautiful beds, perfumed with sandalwood oil, but this will led him only to the gates of the most horrible hell. ||7||

hir kIriq swDsMgiq hY isir krmn kY krmw ]

har keerath saadhhasa(n)gath hai sir karaman kai karamaa ||

Singing the Kirtan of the Lord's Praises in the Saadh Sangat, the Company of the Holy, is the highest of all actions.

khu nwnk iqsu BieE prwpiq ijsu purb ilKy kw lhnw ]8]

kahu naanak this bhaeiou paraapath jis purab likhae kaa lehanaa ||8||

Says Nanak, he alone obtains it, who is pre-destined to receive it. ||8||

qyro syvku ieh rMig mwqw ]

thaero saevak eih ra(n)g maathaa ||

Your slave is intoxicated with this Love of Yours.

BieE ik®pwlu dIn duK BMjnu hir hir kIrqin iehu mnu rwqw ] rhwau dUjw ]1]3]

bhaeiou kirapaal dheen dhukh bha(n)jan har har keerathan eihu man raathaa || rehaao dhoojaa ||1||3||

The Destroyer of the pains of the poor has become merciful to me, and this mind is imbued with the Praises of the Lord, Har, Har.

Recognising the advice of Ego and of the Soul

2012-01-17T08:33:00.001+11:00

When we need to take a major step in life, we often indulge in talking to ourself within our mind. We often fail to recognise if the advice being given back to us is coming from our Ego or from our Soul.

It is important to know that Ego never lets us admit that we are wrong or we have done something that will hurt another person. On the contrary, Ego always shows us that we are so nice, so much more sensitive, caring and understanding personality than the other person. So simply recognise that your Ego is talking when its telling you that you are right and you are so good. Ego never hesitates to lie and hide the truth. Ego plays the game of - I Win and You Lose, take revenge, change the other person and their wellbeing is their problem.

Soul, that we all have within us; can't lie. It must tell the truth even when its us who is at fault. Soul speaks the language of gentleness towards others, sees the other as facing harsh conditions and therefore forgives the other easily and feels sorry for the other soul. Soul plays the game of - I need to improve myself, forgive others for their blindness and pray for their wellbeing.

In 2009, I had decided that I will continuously meditate until the end of 2012 and craved to have my kundalini go through sushmina nadi, open my seventh chakra and I become one with God. What a target! These things can't be achieved by planning this way. I know this but my deepest desire was to see what Guru Nanak saw at the age of 36, by the time I am 39. Anyway, in Dec 2011, some days after my birthday, one night in my sleep I heard this, "Today, your Kundalini will open." In my waking life, hearing this I would have rejoiced and had gone crazy thanking the universe for listening to my request and respecting my deadline. At that time my Soul had an upper hand over my ego and I couldn't believe how I responded. I said, "But I still have a craving for money!". In other words, I said that I am not ready and not worthy of it yet? My ego was so upset and is so upset until today for missing the opportunity. Ego is still saying, wasn't there another option to achieve my goal that day?

I know now that Ego tries to bend the truth to achieve what it wants but Soul only speaks the undeniable truth.

Re-educating the body cells

2012-01-14T00:07:00.000+11:00

Reiki and the healing buddha by Maureen J. Kelly is a great book for deeper understanding of the symbols and of the buddhist / Tao philosophy and its true meaning in practical terms.

Your body is a drawing board

2012-01-12T09:40:00.000+11:00

Not feeling spiritual at all? Mind is racing crazy from one thought to another?

In your mind's eye, see your body as a drawing board, your breath a chalk and your conscience the force that gives direction to the chalk. Now draw from left to right and vice-versa continuously.
Or make your breath - a ball and consciously bounce it from left to right and back again with each breath. At the same time, imagine there is water rising and making the ball bounce on higher points than the last time. Once you reach the top of the head, then imagine this water receding slowly, making the ball bounce on lower points each time.
These mental exercises will stop the racing mind and you will be connected to your higher self. Ask for the truth to be revealed to you. The higher self knows what is your most pressing need and it will reveal the truth associated with that matter.

Your body is truly a drawing board where emotions are literally drawn. The emotions stay on this board until you meditate, focus on the area where a certain emotion is and release it. When you get massage done on you, the masseur also does the same thing for you. By pressing on a certain part of your body, they release the tension built by negative emotions. Since you don't know about the damage done by negative talk / thought / emotion; you continue doing the same in your daily life.

Unease, discontent and tension arise within you through judgement of self, resistance to what is in your life, the way the power struggle within relationships is and what others have and you don't. This uneasiness and resistance to what is, will vanish the moment you accept what is NOW and the way it is.

When you chant any name / sound, you are engrossed in listening to the sound. For that moment, you are not judging yourself or others. At this time you can involve your whole body by observing how your body is releasing tension bit by bit as you breath and chant in rhythm. Singing hymns also does the same. At the time when you are singing or listening to kirtan or any song; the focus is on the tune, words, voice, emotion and not on the things that make you worry, judge and compare yourself with others. At the time of meditation, life is not a competition. We need to slowly transform ourself in a way that we feel this way even when we are not meditating.

joqI joiq imlweIAY surqI suriq sMjogu ]

jothee joth milaaeeai surathee surath sa(n)jog ||

When one's light merges into the Light, and one's intuitive consciousness is joined with the Intuitive Consciousness,

ihMsw haumY gqu gey nwhI shsw sogu ]

hi(n)saa houmai gath geae naahee sehasaa sog ||

then one's cruel and violent instincts and egotism depart, and skepticism and sorrow are taken away.

Fascination of Death, time in Astral world and reincarnation

2011-12-02T02:32:00.001+11:00

One thing is certain that whoever is born must die and whatever is created must get destroyed
- Jo upjyo so binas hai
My father died, that's nothing extraordinary. I was able to receive messages from him that affected my life and warned me of dangers that I wasn't aware of; while he was in the spirit world. What happened to him after that is a mystery yet to be solved.
Now my big ? is how long can one last in the spirit world before one is reborn again and why? Knowing how much meditation he did everyday and how advanced his progress was, I find it difficult to believe that he has already reincarnated. May be he hasn't. Its not about one soul, its a bigger question.
I know that desire is the cause of birth and each birth has a time of death destined. So we have limited time to fulfill the desire that caused the birth. On earth, we get fascinated by material objects and possession of them becomes the goal. Fulfillment of one desire causes another desire, an endless process.

The desire of the soul is to learn lessons from experiences on earth and improve itself by letting go of the FEAR and walk towards LOVE / GOD. As I understand, we keep on reincarnating until we are so full of LOVE that not only we start to see the Creator and his Creation as one and none other but ONE GOD - Ek Onkar; but become one with GOD. Then there is no you, but only I, Ek Onkar - tuhi tuhi. The drop becomes the ocean as it is merged with the rest, and not trying to stand-alone like a bubble. Experiencing this even for a split second is very soothing, actually joyful and powerful. That is the moment of truth; the moment when truth is revealed and the veil is lifted but that is not enough to get out of the circle of reincarnations. Then what is???????????????
How long are we to keep playing the game of Father reincarnating as Son etc? If we keep changing families we are born into, then why do we try to hoard our wealth? Isn't it better to do things that benefit the whole humanity, to secure our future home for the next life? If only we could all see our past lives and our connections with our parents, siblings and children; we would never see our relatives as competitors in wealth collection. We are here to help each other let go of our FEAR and just give / provide / nurture like a mother feeds a newborn without any expectation of favours being returned.

How to get to spirit world without dying?

2011-11-03T13:06:00.001+11:00

Meditation is the door to the spirit world. Chanting in the 1st stage of meditation gives one enough energy to stay awake while drifting in the spirit world by putting the conscious mind to sleep. Once in spirit world, you can desire to meet a specific person's spirit / consciousness. The result depends upon the strength of your desire and focus. The catch is though to not think of this desire before entering the spirit world otherwise your conscious mind and ego will stay active and act as a lock to the door.

All your questions about Heaven, Hell and Spirits are answered on this site http://www.kktanhp.com/spirit%20world.htm Please read it before continuing.

So the question now is - how to get the Monadic Plane? I am copying the content as is from the following sites http://www.shamballaschool.org/Agni/Agni2.htm
http://www.shamballaschool.org/Agni/Agni3.htm

AGNI - Way Of Fire

SECTION ONE - MEDITATION

Chapter Two - Meditative Approach

Let me begin by defining three terms which I will use in speaking of meditative approach:

Contact – this refers to those brief energetic relationships with that which is above ones own level of consciousness and is therefore inspirational and causal to the experience of the meditator. The ‘concept’ or vehicle for approach to a Master however is built on atmic levels out of will energy. When the soul will of a disciple closely aligns with the will of a Master, then ‘contact’ occurs.

Cooperation – this refers to the creative collaboration with energies and entities at a relatively similar level of development. A meditator must become aware of those energies which he can direct, those which direct him and those with which he must cooperate.

Causation – this refers to those energies and entities which a meditator directs and therefore takes responsibility for. This responsibility extends to both the outcome produced as well as to the development of those entities involved in achieving it.

In a personality centred approach -
Contact refers to contact with the soul. It is approached through meditation, study and service undertaken by the personality.
Cooperation refers to that collaboration with co disciples upon the physical plane usually involving personality development.
Causation has to do with the creation of some outer project on the physical plane.

Now the soul ( little s ) is the Personality of the Soul ( triad ) – the angel and the dweller are one. This is realised at the third initiation when the relationship between Saturn and Venus is understood. The Personality then, is not separate from the Soul but is a conscious subset of it.

From a triadal perspective, a conscious Personality is a third degree initiate. Contact here refers to contact with the Master who is polarised on the atmic plane and is therefore directing a piece of Shamballa sourced Will into the five worlds. Cooperation refers to the interplay between Souls in the Ashram on the buddhic plane. Causation has to do with the “Masterpiece” ( that piece of the Master’s will ) which it is the disciple’s responsibility to bring into expression in the three worlds. This expression is on the abstract mental or causal levels. It is an energised ‘idea’ or concept which will inspire men and women to think and create along lines that will further spiritual evolution for themselves and the planet.

The aim of meditation as the third degree is approached is to overcome the illusion of the mental plane. First of all there is the great illusion of materialism which would have the indwelling consciousness believe that the outer world of form encountered on the physical plane is more real than the inner realm of purpose located on the atmic plane. The fourth subplane of the mental plane is the ‘location’ where this battle is waged.

Once this battle is won then the individual becomes more and more causally conscious. The ‘location’ of their identity or their polarization if you will begins to stabilize in the causal body itself. Once the causal body shifts to the second subplance of the mental plane after the second initiation, the inner identity becomes more and more group conscious. Their awareness also begins to range through time and space ‘as a group’ breaking down the more individualized concept of identity that exists on the third subplane.

Once the bridge to the manasic permanent atom is made and the entity begins to work more in first subplane mental matter then the most profound illusion of all must be faced and conquered. This is the illusion of the soul itself. This illusion exists on the mental plane, even on the abstract mental plane and is due to the particular quality of ahamkara which is found on that plane. Release from this illusion is gradual and is not fully complete until the fifth intitiation. The three manasic initiations gradually liberate from the ‘idea’ of soul. The fifth initiation liberates from the soul itself. From then on an initiation is not ‘an expansion of consciousness’ but a liberation from consciousness through identification with the life principle.

This ‘identification’ process has its lower reflection on the higher mental plane. Firstly the inner self must disidentify from the personality and identify as the soul, then he must disidentify from the individual sense of soul ( my purpose, my past life etc ) and identify with the group soul. After this he must disidentify from the sense of ‘group soul’ and identify with the ‘soul of humanity’. At the third initiation the initiate realises that Hierarchy IS the soul of humanity and he therefore begins to leave humanity and join Hierarchy in consciousness, a consciousness liberated from the mental plane but still able to work there. The lesser ‘identities’ are not lost. They are merely repudiated from the point of view of the indwelling entity who is now able to work through them but remain distinct from them. The causal body begins to become an instrument through which ashramic energies can pour from the buddhic plane in exactly the same way that the heart chakra can become an instrument for the inflow of higher astral energies after the second initiation.

Psychosynthesis and raja yoga practices help disidentify the soul from the personality.

Agni yoga practices help disidentify the Soul ( as atma buddhi ) from the soul (as causal body). Agni yoga leads the fifth subrace into sixth subrace consciousness.

Lemurian consciousness is the soul identified with and therefore polarized in the physical/etheric vehicle. Atlantean consciousness is the soul polarized in the astral plane. Aryan consciousness finds the soul identified with the mental plane. The sixth subrace consciousness will find the Soul polarized on the buddhic plane working through its individualized ‘body’ on the higher mental. This is why the development of the intuitive faculty is key to agni yoga and why the keynote is synthesis.

CONTACT

The high point of the soul’s meditative experience is contact with the monad and then later with the Life which lies behind the synthesized expression of the monad, soul and personality.

Contact refers to those high moments where the consciousness has succeeded in penetrating into those spheres that lie outside of consciousness itself as we know it.

These high moments are not sustainable but serve to gradually condition the consciousness until it is able to raise its vibratory capacity.

The process is the higher equivalent of ‘peak experiences’ for the personality. These lesser peak experiences gradually ‘loosen the grip’ of the personality as it is flooded momentarily with the light love and power of the soul. In reality these are contacts with higher manas, buddhi and eventually atma as these energies are stepped down through the three rings of petals in the egoic lotus.

The higher peak experiences occur when the soul is ‘touched’ and responds to monadic impression. These energetic impacts are actually contact with the three aspects of monadic life active on the three highest planes of the system – the higher atmic, monadic and logoic. These energies are stepped down through a Master or fifth degree initiate via the ‘atmic body’.

At the third initiation the higher atmic energies transfigure the mind and have a reflex effect on the etheric body resulting in the rising up of the kundalini fire. At the fourth initiation the monadic plane energies fuse with the buddhic nature of the soul with a lower reflex action on the astral body and at the fifth initiation the energies of the logoic plane and the first ray make their impact felt on atmic levels with reflex action on the mental plane.

At the fifth initiation there is a synthesis of the seven ray energies resulting in ‘light supernal’ being made known on the etheric physical plane. A Master is a Master of the five lower worlds as he is able to relate the ‘highest to the lowest’.

It may be useful here to consider a numbering system on the seven planes which makes sense of a number of paradoxes in the earlier esoteric teachings.

Just as the soul was originally considered as a unity when the teachings were focused upon the personality and its contact with the soul, so too the monad has been presented as a singularity with respect to the sixth pointed star of the fused soul/personality. The monad is infact a triple manifestation as evidenced by the fact that all the seven rays are synthesized into three basic monadic rays.

In Figure 5 we can express consciousness itself as five fold in the lower three worlds, sevenfold in the lower five worlds and ninefold over the seven planes ( or ten if the higher logoic plane is differentiated )

We might consider the process of soul/ personality fusion represented by a six pointed star that signifies the fusion of triad with personality at the third initiation. This six pointed star is actually comprised of the energy of only five planes which is one of the solutions to the resolution of the six pointed star into the five. There is also a higher five pointed star resolved out of the fusion between the three monadic energies and the three triadal energies.

Figure 6

Once the soul has done its work in fusing with both the Mother aspect of the threefold personality and the Father aspect or threefold monad, it can then proceed to bring these two into direct relationship. The human soul in this capacity is most truly buddhic and finds its point of focus in a particular ashram on the buddhic plane with other members of the fourth creative hierarchy. Through the technique of duality, the middle principle completes its work in bringing the highest of the high into the lowest of the low.

In a peculiar way, the three higher subplanes of the logoic plane are bought into direct contact with the three lowest subplanes of the physical plane. Spirit and matter in their most polarized duality on the cosmic physical plane are related and recognized as one.

The Old Commentary words it thus:

“When light illuminates the minds of men and stirs the secret light within all other forms, then the One in Whom we live reveals His hidden, secret lighted Will.

“When the purpose of the Lords of Karma can find no more to do, and all the weaving and close-related plans are all worked out, then the One in Whom we live can say: `Well done! Naught but the beautiful remains.’

“When the lowest of the low, the densest of the dense, and the highest of the high have all been lifted through the little wills of men, then can the One in Whom we live raise into radiating light the vivid lighted ball of Earth, and then another greater Voice can say to Him: `Well done! Move on. Light shines.’”

315 Dina 2

To recap this science of contact:

There is a synthesis that occurs on the three highest subplanes of the mental plane. This is where contact with the soul is made by the personality and the three lower planes are synthesized.

There is a synthesis that takes place on the three highest subplanes of the atmic plane where the soul makes contact with the monad and the lower five planes are synthesized.

There is a eventual synthesis that takes place on the three higher subplanes of the logoic plane where the monad contacts the Life behind the triple expression of monad, soul and personality and where the seven planes of the cosmic physical planes are synthesized.

These three ‘places’ of synthesis relate to each of the three solar systems and to the threefold expression of the Sun.

In the first solar system the intelligence aspect was emphasized and the third ray monads dominated. In this second system there are a preponderance of second ray monads and in the third system the first ray monads will find their day of opportunity.

The three levels of synthesis are also related to one of the three planes of monadic expression. The synthesis of the matter aspect is related to the atmic plane, the synthesis of the soul is related to the monadic plane and the synthesis of the monad is related to the logoic plane.

It should be remembered that manas of the intelligence principle was developed in the first system and it is on the third, fourth and fifth globes or chains of a cycle in this sytem that an incarnating jiva demonstrates the possession of the manasic principle ( this is different from acquiring manas ). Some insight into the five kumaras who are the source of manas in this system, developed in the last system, can be gained if they are recognized as the expression of Brahma related to the atmic plane. There were five hierarchies liberated in the earlier system and that liberation occurred from the atmic plane. In this system the liberation or entrance to the cosmic paths occurs from the monadic plane and in the next system it will take place from the logoic.

It should also be remembered that the eventual aim of the incarnated soul is to have the four higher ethers of the etheric body able to serve as transmitters of energy from the four cosmic ethers, namely the buddhic, atmic, monadic and logoic planes.

Using the law of correspondences and considering the incarnation of a Solar Logos we might see that the eventual aim is to develop the four higher cosmic ethers so that they are able to serve as transmitters of energy from the four higher ‘universal ethers’ ie, the cosmic buddhic plane, the cosmic atmic plane, the cosmic monadic plane and the cosmic logoic plane.

Our Solar Logos is in training for the third cosmic initiation and therefore he will be seeking to fuse his triadal life with the solar personality in this system prior to bringing the monadic life into full expression in the third system.

Incarnated as we are within the confines of the cosmic physical plane, all we can know of the Solar Life is His energy as it expresses through the cosmic etheric nature. Hence we must be able to lift our point of focus into at least the buddhic plane in order to come into any form of experiential relationship with theSolar life.

What we know of this Life theoretically can be summarized in the three ‘qualities of deity’ – Will, Love and Activity. What we understand as Will is really an expression of the cosmic mental plane and makes itself felt on the three highest planes of our system. What we understand as love is an expression of the cosmic astral nature and is experienced by us on the three levels of the triad, What we know of as Activity is an expression of the cosmic physical plane and is experienced in the three worlds of activity. These lower three worlds have fallen below the level of consciousness of the Solar Deity.

He has completed his work with the matter aspect and is focused in consciousness. On earth the intelligence principle has not yet run its course and been superceded by the love principle.

The Love of God is in reality the energy of Cosmic Buddhi stepped down through the Cosmic astral plane into the three worlds of the triad. This Solar Love contains cosmic buddhi because the Solar Logos has taken the second cosmic initiation. This energy must be then registerd by our Planetary Logos who is polarized on the middle subplane of the cosmic astral plane. He has not yet taken the second initiation and so the astral energy that flows through His etheric body is an oscillating mix of love and desire. Desire drives the human soul into fusion with the personality. Love lifts the triadal soul into relationship with the monad.

Only advanced members of Hierarchy can work consciously with cosmic astral energy, let alone the energy of cosmic buddhi which lies behind and is carried upon the cosmic astral ray. This energy of cosmic buddhi lies at the heart of every atom and indeed permeates the whole of the lower three cosmic planes and yet remains unrecognized by the particular components that make up the creation.

Cosmic buddhi permeates the three lower cosmic planes and yet remains. It is the synthetic energy which synthesizes the three solar system in the same way that the human soul, a member of the fourth creative hierarchy, synthesizes the human personality.

It is the fourth quality of deity that lies behind the three expressions of monad, soul and personality. It could be said to be the ‘essence of the threefold monad’.

This is something to consider in the science of contact. There are superconscious energies which are wielded by the initiate just as there are subconscious energies. For example, the monad forever IS and substands human existence in the three worlds operating through the life thread even when the incarnated human has no conscious appreciation nor contact with it.

We are familiar with the phrase ‘in that light ye shall see light’ referring to the monadic light which is carried within and forms the centre of the soul light although unrecognized as such. Similarly, when we contact the energy of the buddhic plane we are not just dealing with buddhic energy. This is the substance aspect of the plane – an aspect which we, as the consciousness aspect must learn to control and direct and eventually disidentify from in the same way that we controlled and disidentified from our astral bodies. The buddhic plane ‘carries’ energy from the cosmic astral plane. The energy which it carries IS in fact our essential selves and it is the realization of this fact which makes possible the transition in consciousness out of the cosmic physical plane in due course.

The returning nirvanis are ourselves. We are the “Lords of Knowledge and Compassion and of ceaseless persevering Devotion”. If you think this through, significant new lines of thought and experience may open up.

The buddhic plane carries energy from the cosmic astral plane but this energy itself carries energy from the cosmic buddhic plane. This will become increasingly the case as our Planetary Logos demonstrates as a sacred planet. Eventually this energy of cosmic buddhi will carry within it the energy of the cosmic monadic plane and the Will of the cosmic Logos will be known in the fartherest outpost of His creation.

In the meantime we must locate ourselves in time and space and within the three solar systems which form the personality life of the Solar Logos.

It is the energy of Love which we are most attuned to in this system having already acquired the quality of intelligence. We can respond dimly to the quality of Will which will come into fuller expression in the next system. We do not yet consciously respond to the fourth quality of deity and yet it is naturally and everywhere present –‘ the secret light

within all forms’. We may learn about this quality however and therefore increase our capacity to wield it consciously when the time for this comes.

The following quote introduces us to this quality.

See you, therefore, the necessity of eventually organising a group in the world which will be so constituted and so carefully chosen and interiorly related that all its members are initiates, all have created their own “rainbow bridges” with understanding and accuracy, and all can now work in such complete unity that the group antahkarana becomes a channel of unimpeded communication direct from Shamballa to the group because every member of the group is a member of the Hierarchy. In this manner the three planetary centres arrive at the needed relationship, and another great triangle reaches true functioning activity. When this takes place, a revelation undreamt of will be manifested upon the Earth; a new divine quality, of which no knowledge at present exists, will make its presence felt, and the work of the Buddha and of the Christ, and the work of the coming Avatar, will be superseded by One for Whom both Shamballa and the Hierarchy have unitedly waited and of Whom the doctrine of the Messiah and the doctrine of Avatars have been and are today only the dim distant symbols. They preserve this concept of the Great Revelation in the consciousness of men, in the expectancy which the Hierarchy evidences, and through the “preparatory work” now being undertaken at Shamballa.

The group, therefore, to whom I address this instruction is not the group or groups who will first receive these papers. The instruction is intended for a group which will come later and which will prepare the way, and of which some of the more advanced aspirants can form part if they “walk humbly with their God.” This, my brother, is one of the most advanced injunctions in any of the world Scriptures and is found in The Bible. It has no reference to humility as usually interpreted and understood. It signifies the ability to view all life with a sense of divine proportion and from the angle of spiritual mathematics, and (paradoxical as this may sound) with no sense of dualism. The usual meaning is not correct. It involves acceptance and comprehension of purpose, and this in such a manner that the consecrated personality—under control of the Monad, via the antahkarana, and in cooperation with the one known God—walks the ways of Earth as a channel for the three divine qualities (love, will and intelligence), but also as a channel for that which these three qualities will enable him later to sense, know and reveal.

hese are solemn and important statements. They have within them the element of prophecy, but it is prophecy which has no relation to the salvation of humanity in any sense at all. It is related to an active Appearance which will, under the Law of Synthesis, indicate That which the three great planetary centres of divine life are unitedly intended to reveal. Something lies behind the three divine aspects of so great an importance, beauty and revelatory strength that all the happenings of all time, up to the present emerging Aquarian Age, have been only the initial and the initiatory preparation.

R &I 257 ( bolds mine)

COOPERATION

Our high points of ‘contact’ are peak experiences which we are unable to maintain and yet they are also times when energy of a much greater magnitude can enter our system and result in a gradual refinement. At the third initiation it is the responsibility of the incarnated soul to reveal to Hierarchy that he is able to contact the energies of the monad.

It is this revelation which allows him to take his place consciously as an ‘entered apprentice’ amongst hierachical workers in the ashram. He becomes more conscious of those to whom he is related in the ashram and takes conscious responsibility for the implementation of a piece of the Plan of His Master.

At the same time the inflow of monadic life is recognized although largely unconsciously by his group of coworkers in the three worlds. They move naturally towards the source of the inflowing ‘life’ in the same way that those who are seeking relationship with the love principle move towards someone who has taken the second degree and are able to transmit buddhi through their astral body.

The initiate must learn to manage his inner and outer contacts and responsibilities harmoniously.The planes of hierarchy are of course the planes of the triad. On the mental plane there is overlap with humanity and on the atmic plane there is overlap with Shamballa. The buddhic plane therefore, is peculiarly the ‘home of hierarchy’ - it is the plane of the ‘son’ principle. A fourth degree initiate is, in a way difficult to understand from a perspective in the three worlds, the epitome of the human experience. Man, essentially is the ‘hierarchy’. He is a member of the fourth creative hierarchy and his home is the buddhic plane.

On the buddhic plane are to be found the ashrams of Hierarchy. They are made up of three levels of being and are presided over by a fifth degree initiate who is working therefore with atmic energy and is, in his turn a member of a chohanic ashram on the monadic plane.

This fifth degree initiate is the focal point of the buddhic ashram. The ashram also contains many fourth degree initiates who are working primarily with buddhic matter. These are the true ‘men ‘. There are also third degree initiates who are members of the ashram and work primarily with mental matter.

The relationship between these three levels of the ashram ( and between the third , fourth and fifth hierarchies ) can be represented thus:

Figure 7

In addition there are those first and second degree initiates who are able to work on the periphery of an ashram and occasionally enter consciously into the ashramic life. They are therefore, taking the initiations of the threshold.

Much of what we would call ‘ashramic friction’ occurs between these probationary ashramic workers within and between ashrams. In addition there can be many difficulties between those in training for the third degree, often working out unconsciously. They are dealing primarily in mental matter although developing buddhic and atmic functioning. The mental plane is the plane of separation but is also in a peculiar way the plane of maximium ‘ashramic overlap’ as shown in the diagram. Third degree initiates and those approaching that degree , often come under the ashramic influence of one or more Masters.

This can result in much conflict - a conflict experienced upon the mental plane but non existent upon the buddhic plane, and in a strange way, actually the result of synthesis on the atmic plane. This conflict is used actively by the Masters. It is the conflict that will eventually release a man from the mental plane and therefore the causal body entirely. It is the harmony through conflict of the fourth ray and the fourth plane that is particularly the human conflict.

The Masters utilize this conflict to train the outer ring of their ashram through triangulation. As you can see from the diagram, the middle point of three ashrams is a ‘place of manasic release’. It is a zone that is ruled over by the ‘equilibrising force’ of Libra and allows the third creative hierarchy to act upon the fifth creative hierarchy in such a way that produces the fourth or truly human hierarchy.

It is by balancing the energies flowing in from three different ashrams, and in overcoming the conflict that is produced in his equipment as a result that a man is eventually released. The tension requires and facilitates the development of buddhi. This allows him the unified vision so that he may appreciate the way in which the ashrams relate to each other. In order to release himself completely however and pass out of the fifth hierarchy into the fourth, he must also develop atma - the capacity to experience the activity of all three ashrams as part of a higher synthetic whole.

It was an intensification of this type of hierarchical activity which led to the formation of the synthesis ashram earlier this century. The synthesis ashram uses the rays of the first, second and seventh rays ( all rays of synthesis in one way or another ) to produce the quickening in the relationship between ashrams so that the ‘advance from the periphery to the centre’ of third degree initiates could be speeded up.

Thus, a candidate in training for the third degree is viewed from the perspective of Hierarchy as a unit who is still somewhat imprisoned by the mother aspect, the three worlds of the last solar system. Until he has reached a point two thirds of the way between the second and third initiations he cannot be fully trusted to work on behalf of the ashram because he has yet to fully set his ‘will to liberate’ from the devas of the lower planes. Hierarchy serves as both refuge and goal for the man who leaves the world behind, who passes through the eye of the needle to lose all and thereby regain his natural birthright as a member of Hierarchy. In effect a third degree initiate is recognised as one who has remembered his birthright but is yet to claim or demonstrate it.

Of course from the angle of humanity a third degree initiate is viewed somewhat differently. They are recognised as someone who has achieved mastery in some significant area of their lives. They are further recognised as being somehow liberated from the fear based thinking and behaviour which forms the heart of our modern culture. They are someone who can be trusted to go their own way inspite of outer consequences and to make a significant contribution to human society.

It is this dual life of cooperation that must be mastered. At the same time that his consciousness has entered into a much wider field of Hierarchical life and he is aware of his many inadequacies in this regard, he must also take responsibility for meeting the demands of the outer worlds for right relationship, knowledge of the mysteries and spiritual leadership.

In his outer work he must develop the necessary discrimination that allows him to recognise the precise need that he can fill in his environment. In his inner work he must develop the discrimination that can allow him to recognise the precise piece of the Master’s work that is his to fulfil. This point of tension resolves itself into his ‘masterpiece’.

There is a real need for the quality of commeasurement. He must be able to distinguish in the outer world for example between first, second and third degree workers. Many teachers treat all aspirants as needing the same level of revelation with the result that the teachings are misapplied and the ladder of evolution is broken. The initiate must also remember that he wields energy as a matter of course and that this energy can have destructive or crystalising effects on the vehicles of those who are not initiate. While there is a natural repulsion that occurs care must be taken with family members and other associates that individual karma necessitates ongoing contact with.

Comeasurement is also needed within the ashram. As the third initiation is approached the range of inner contacts greatly increases. The ashram as a whole is one entity and at certain times this entity must join together in consciousness in order to receive and transmit energies from higher levels. The time of the Wesak full moon is one such well known event where the whole of Hierarchy gathers together in consciousness to receive the blessings of the Buddha. There are other times when such gathering is necessary. To the still somewhat individualised consciousness of the disciple the experience of these events can be raised out of proportion in terms of significance. This is where the difference between contact and causation is important to understand.

Contact enables us to share for a moment in the consciousness of a greater synthetic entity. Causation implies responsibility for sustaining such a level of consciousness.

For example, it is the reality of the Christ life within us that makes initiation possible. Through this reality we contact the soul of humanity as an entity. This entity is The Christ and his Hierarchy. Increasingly the disciple is able to participate in the consciousness of His Master and eventually of the Christ. There is a big difference between participating in the conscious life and causing it however. It is here that the entering apprentice ( into Hierarchy ) must understand the mechanism of spiritual responsibility.

He discovers that the Ashram as a whole is centred around the Will of Sanat Kumara as it is stepped down through His representative the Christ. Similarly the particular ashram with which he is affiliated is centred around the Will of a Chohan as it is stepped down through the agency of a fifth degree initiate and subsequently through a fourth degree initiate until it reaches himself on the periphery of the ashram. He discovers that while the predominant quality of the ashram as a whole is love wisdom, it is that love wisdom that derives from the conscious sharing of joint responsibility for implementation of the Plan. This is pure reason. The whole pattern is grasped and gradually the disciple begins to see how the particular piece of the pattern which it is his responsibility to implement fits into this pattern via his affiliated ashram.

CAUSATION

If we view the buddhic plane and the ashrams thereon as a type of ‘sun’ within cosmic physical plane then the energy of this sun, the energy of solar fire is stepped down via groups of causal bodies on the abstract mental plane and then to the individual causal body of an initiate. We might imagine the individual causal body as the equivalent of a magnifying glass which is able to focus the sun’s rays to a point. This focus can even result in fire bursting forth in matter if it is sustained long enough.. It is the focusing of solar fire and eventually electric fire through the causal body which makes it radioactive and eventually brings it to the point of disintegration as it is literally consumed by fire.

Figure 8

It is the focus of the fire of the triadal soul in the causal field which forms the core energy at the centre of an initiate’s masterpiece. This fire is threefold – atma flowing through the sacrifice petals of the egoic lotus, buddhi through the love petals and mans through the knowledge petals of the lotus. Finally these fires are recognized as the expression of the synthetic fire of the monad that is tranmitted directly through the jewel in the lotus. When this synthetic fire eventually radiates forth in full power the causal body is consumed and the indwelling life is released. The fourth initiation is taken in the centre of the vortex of energies on the buddhic plane. The initiate must choose the monad over the personality as his once and future ‘home’. This choice identifies him with his monadic essence and this act of identification results in the release of monadic fire in the causal field.

As the third degree is approached the disciple becomes more and more aware of causal ‘fire’. He recognizes that it is the waxing and waning of the cycles of fire flowing through his causal body which is the sustaining life of his outer work whether that be a creative project or an organization. Essentially, at the centre of his project is an idea and at the centre of that idea is solar fire and at the centre of that solar fire is the atmic fire of the precipitating Plan and at the centre of the Plan is the electric fire of monadic purpose.

These flows of fire bring him into right relationship with other causal bodies to form geometrical formations on the abstract mental plane. The flow of fire between causal bodies is the higher octave of the flow of money between physical bodies. It is type of spiritual economy which results in a higher form of organization – an organization that has as its currency the fire of ideas on the abstract mental plane. The living idea at the centre of any group is the ‘vision’ and the periodic reassertion of this vision is the ‘life’ aspect asserting itself in the three worlds even though, from the perspective of the triad it is the lowest or matter aspect.

Groups in the outer world can be divided into two types. Those who have gathered together around a soul inspired vision and those who have gathered together around a vision that is survival based. Companies are a good example of this and more and more we are seeing the new type of company that is driven by spiritual vision. Normally these two motivations go somewhat hand in hand in many organizations but there will always come a time when choice must be made between which purpose is going to be the dominant force.

At the centre of all sustainable groups that are of the first type you will find an initiate whether in or out of incarnation. These groups are essentially gathered around a living causal sun – a solar being sustaining the spiritual life of the orbiting planets who will one day be suns of their own. You will normally find gathered around the causal fire, three disciples who are in training for the third initiation and a sevenfold field of disciples who together hold the ‘jewel’ energy at the centre. From the realms of Hierarchy these groupings of causal bodies are seen liked grouped lotuses in a field of fire. They are not static but living pulsating fields changing their various geometries and individual components quite rapidly but sustaining an archetypal pattern. These energy fields are either expanding andrefining as they are being fed with energy from the higher planes or crystalising and decaying as energy has been withdrawn from them as the Plan continues to adapt to Purpose.

These groups gathered around central fires on the abstract mental plane are the ‘forms’ from the perspective of Hierarchy. These forms are built and destroyed, grow and die according to their alignment with purpose. They are ‘fed’ from higher fires. Some of the mysteries of the battle between the black and white lodges has to do with energies working on the plane of mind. Members of the black lodge are able to take their own form of the second initiation remember as their causal bodies are also fed from higher fires. The origin of these fires is cosmic desire flowing from the cosmic astral plane.

This fire must be fought with the fire of love and one of the fields for this battle is the abstract mind.

The effect of the radiation of an initiate’s causal body on his group and upon others is part of the study of the laws of fire and has to do with the spiritual vocation as the following quote from the Tibetan indicates:

The study of occult psychology involves a true conception of the nature of the Ego, or the arousing of the Ego to full activity in manifestation; it will necessitate the sound formulation of the laws of egoic unfoldment, of the methods whereby, petal by petal, the lotus may be brought to perfection, and of the triple nature of its evolution; it will bring about an eventual apprehension of the true meaning of force, and of energy in its dual aspect—internal vibration and external radiation; it will produce the centering of the attention of all advanced students upon the centres—in this case not the physical centres on etheric levels but upon the psychical centres, such as the Ego in the causal body and egoic groups. This will produce later a better comprehension of the effect of one consciousness upon another consciousness on the physical plane, and this knowledge will be scientifically utilised to produce specific results in group evolution, and thus some of the world problems will find solution. Finally, the laws of fire will be studied, the nature of heat, of radiation and of flame will be occultly investigated, and the action of one fire upon another fire, the result of radiation from one conscious sphere to another will be realised; the method of arousing consciousness on the different planes by action upon the fires of the causal body and their stimulation will be gradually revealed.

The whole question is slowly, very slowly, coming to the fore in human thought (even though this is little realised) through the study of vocational education, business efficiency, and the place of the human unit in any trade or enterprise. Men are being spoken of and considered in terms of potential force factors, and this is a step in the right direction.

A Treatise on Cosmic Fire pg 548

As the third and seventh ray initiates do their work on the planet, our western corporations will gradually be transformed into the externalization on the mental plane of ashrams. Individuals will find their way into their working groups in response to a spiritual call or vocation rather than through convenience, opportunity or purely for the financial means to ‘make a living’. Rather than ‘making a living’ employees will ‘respond to life’. They will be internally called by the specific note of purpose emanating from their ashram on buddhic levels and being stepped down through the causal bodies of initiates who will then be found at the centre of these organizational forms.

Organisations will become organisms built around a body of fire in exactly the same way our physical bodies are built around our etheric body and that etheric body connects via the agnichaitans on the gaseous subplane of the dense physical plane.

The analogy is accurate. The buddhic plane is the fourth cosmic ether and the Will of the monadic ashrams qualified by solar fire is focused through initiates on the mental plane to drive the activity in the three worlds according to the Plan. Think this through.

Identification

It is the capacity for identification which allows the human hierarchy on the buddhic plane to be the central bridging ‘son’ principle for all of the seven planes of the solar system. It is the human soul which is able to identify with the highest and the lowest plane of the system.

We might think of mercury as ‘that which sees’ and venus as ‘sight’ or the capacity to see or relate ourself to that which we perceive as the not-self. When mercury, the human soul, ‘looks’ into the three worlds, venus falls, the causal body is built and becomes the lens through which mercury can identify with the vehicles of the personality, with other personalities and with events in the three worlds. We, as mercury, are the source of our own incarnation. As Souls we ‘invest’ through the help of the solar angel in the three worlds. We release ourselves when we ‘disidentify’ with the three worlds. In effect, we ‘lose interest’. This ‘loss of interest’ cannot be engineered by the separated personal self seeking to escape responsibility in the three worlds. It can only be engineered by the Soul itself and the Soul will only ‘lose interest’ when its purpose for incarnating is complete. By ‘incarnation’ here I am not speaking of the soul taking a physical body but of the Soul incarnating on the mental plane in a causal body. The Soul will not end its ‘investment’ in the three worlds until its purpose is complete however, through disidentification, the consciousness of the Soul can be increasingly liberated. In effect the Soul gives up seeking a return on its investment ‘in’ the three worlds and begins to seek a return of its investment ‘from’ the three worlds

If the human soul on the buddhic plane is able to ‘identify’ with the three lower worlds of matter, it is equally able to identify with the three higher worlds – the fiery worlds of the higher cosmic ethers. To do this, the Soul must lift its gaze from matter to spirit. The midpoint of this transfer of identity is of course the crucifixion initiation however it should be remembered that initiation is a process and not an event, the event merely marks the completion of one stage in a process. The soul is freed progressively from matter and so it is quite appropriate for disciples past the second degree to begin the process of liberating portions of their soul conscious at high meditative moments. The antahkarana is built out of soul consciousness in various different states of liberation and therefore focused on different planes. At the second initiation there is a touch of monadic energy that the Soul uses to master the astral body under extreme tension. From then on, the higher antahkarana can be developed consciously and, as more of the soul consciousness is freed from the three worlds to build this antahkarana, more monadic energy is able to flow into the soul.

When the disciple is able to sustain the focus of his attention on the buddhic plane during meditation and identify with the ashram he then in a sense becomes the ashram looking through his causal body and focusing a small piece of the ashrams store of spiritual purpose on the mental plane.

We must also remember that human souls do not operate independently and thus there is also a collective process that occurs in the life of humanity as a result of this progressive soul liberation. This process allows the ‘eye of God’ our planetary Logos to ‘look more fully into His creation.’ Let me illustrate by an example:

The buddhic plane is related to the whole theme of spiritual vision. The ashrams found there are like great ‘eyes’ through which the events in the three worlds can be perceived by Hierarchy and through which the will of Shamballa may be directed. One of the functions of those who are consciously Souls incarnated in the three worlds, and therefore part of Hierarchy, is to keep the outer rings of the eye functioning. The third degree initiates, as outer workers of the ashram, focus the eye through their manifested work in the three worlds. When they teach , write and express the energy of hierarchy they create a double channel for the flowing in of hierarchical power and simultaneously ‘a window’ through which the Masters can perceive.

It is the will of the fifth degree initiate wielding atma from the atmic plane that is able to penetrate through the ashramic eye, held open by the fourth degree initiates and then focused through the work of the third degree initiates in the world. The atmic plane is the plane of the Libran Hierarchy , the triads and therefore the source of Justice and light supernal. Justice would indeed be blind without the ashramic eyes upon the buddhic plane. The Masters ‘Will’ at the center of an ashram is in fact a spiritual principle resulting from His growing identification with Shamballa. This principle is experienced by the initiate in the world as a ‘fixed immoveable will’ and it is the expression of this will through some project or initiative in one of the seed group areas that the energies of the soul of the planet may pour.

The third degree initiate is focused upon the direction of hierarchical energy in the three worlds. This focus eventually liberates his consciousness from the three worlds altogether. A fifth degree initiate is focused upon the direction of spiritual will within the realms of the spiritual triad. Thus, the link between the fifth ,third and first degree initiates carries the Will of the Master all the way down to the physical plane and it is this link that will eventually result in the clarification and mastery of the three worlds of the planetary personality by the planetary soul. The second, fourth and sixth degree initiates are also linked in another way. Each of these initiations sounds the keynote of duality while those upon the odd numbers sound the note of synthesis. The initiate on the even number is acutely aware of the ‘dual movement of energies’. The result of this awareness is the maintenance of a point of equilibrised tension. It is this that guides the group of fourth degree initiates in their maintenance of the ‘open eye’ of the buddhic ashram. In times of great tension, the ‘pupil’ of the eye is constricted. This constriction has a peculiar by product however in that it allows for a much deeper penetration of the inpouring energies into form and conversely it allows those on the highest planes of the solar system to become aware of those upon the lowest. The ‘light of Shamballa’ is focused like a laser and is able to penetrate into the depths of matter. The creation of the atomic bomb during the crisis of the second world war was a direct result of this ‘focusing’. The massed appeal to the ‘lords of liberation’ was made possible by reflex action.

The ‘dilation’ of the pupil of the ashram upon the buddhic plane undergoes cycles one of which is a seven year cycle. The greater the constriction the greater the penetration of Will. Greater dilation produces greater illumination. These ‘years’ begin at the Aries full moon

2000/1, the year of the Shamballa impact saw the pupil at maximum constriction. This allowed for the penetration of energy from the first to the seventh plane.

2001/2, the year of the Great decision saw the emphasis upon the flow between the second and sixth planes. The emphasis was on the sixth fourth and second initiations and the result to look for within humanity was upon the emotional body. The esoteric cause of current world events is a ‘major impact’ upon the astral body of humanity by the monadic will. The first ray energy of the planetary monad was directed via the fourth plane ashrams into the astral plane. The result was a massive emotional upheaval triggered by the events in New York, humanity’s solar plexus center. Whether these energies are lifted up in aspiration or directed out through the etheric physical plane will be up to humanity and , more particularly to those members of humanity who are preparing for the second initiation. This is their crisis precipitated by those taking the sixth and allowing therefore, thousands , all over the world to be given the opportunity to take the second. In effect they must demonstrate their capacity to stand steady within the astral upheaval. To master their own astral reactions and to ‘do the right’.

2002/3 sees the ‘dilation’ of the ashram so that the particular flow of energies comes from the atmic plane to the mental. This will be the year of opportunity for the third degree initiates those who have taken or are in the process of taking this initiation. Once the initial astral turmoil has somewhat subsided, it will be the job of the third degree initiates to focus the ‘supernal light’ of the atmic plane into the three worlds via the mental plane. The war in

Iraq

was the result of the astral reaction to the impact of the previous year. What resulted was an unprecedented interest in the underlying principles and rationale for war on this planet. Millions of people became more informed and debated the key issues of international law and governance. The eventual result was the deeper anchoring within the thought life and eventually, the social fabric of society, of the energy of justice or worded another way the anchoring of ‘spiritual principle’ into planetary society.

2003/4 sees the maximum dilation of the ashram - the energies are contained within the buddhic plane itself. This is the festival of Hierarchy. All triadal workers come together within the ashram at a point of maximum in breath. It is in this fourth year of the cycle that least activity is noted upon the outer plane and yet the most intense activity is occurring within Hierarchy. It is analogous to a point of utmost inspiration within the consciousness, say of a poet or artist which will later be translated into words and images.

If you follow through the cycle , you will see that the year 2024/5 is such a ‘fourth year’ and in fact marks the midpoint of a fortynine year cycle. The ashramic conclave at that time will see the ‘inspiration’ of the incoming fourth ray occur.

2004/5 relates the mental to atmic plane

2005/6 relates the astral to the monadic

2006/7 relates the physical to logoic plane.

The last three years of the cycle are similar to the first three but the ‘focus of the flow’ is reversed. The emphasis is upon abstraction and this abstraction allows for those on the higher planes to harvest the result of the inflow and thus gain greater ‘perception’ about activities on the lower planes. Soul consciousness is driven through these cycles into the three worlds and then abstracted from the three worlds on a rhythmic basis.

Figure 9

When the human soul, mercury drops its gaze into the three worlds, its devic counterpart, the solar angel, falls into matter. When mercury lifts his gaze to the monad, the angel becomes the Angel of the Presence.

These greater cycles are repeated in the meditative life of the disciple. As he mediates he will find that there are times when he reaches high points of abstraction where the energy of purpose is imbued into the very substance of his upward penetrating solar gaze. There are other times where his sense of communion within the ashram is expansive and his vision and sense of inner relationship is thus enlarged. There are times when he is focused outward and his full attention is directed into the causal body and through that into the three worlds. The potency of his gaze into the three worlds is a result of his capacity to ‘see’ being potentised by the solar angel having been directed to the heights.

What the initiate of the third degree realises is that he is able to have an effect in the outer world through the way in which he directs his consciousness. The effect itself results from directing his gaze outwards but the power of this effect comes as a result of directing it inwards through the three worlds of the triad towards the monad. Rather than considering himself the pinnacle of achievement in the three worlds he realises that he is reality the farthest outpost of Hierarchy and any power he has is derived from beings whose consciousness is far more exulted than his. He is able to be ‘causal’ in the three worlds to the extent that he is able to align with the Plan and take responsibility for implementing a piece of it.

Chapter Three - Meditative Practices

1. Preliminaries

There are a number of different meditative techniques that help facilitate the liberation of consciousness from the three worlds and in every tradition they can be found. Two things are common to all these practices. Firstly the individual embarking on them must be at a certain level of development to benefit from them and secondly he or she requires the help of someone who has already achieved. Words and ideas are not enough belonging as they do to the mental plane. There must be a living transmission of energy from a boddhisvatta, a liberated being who has pledged to help others liberate themselves.

Ultimately we are our own boddhisvatta and our own Buddha however in this solar system of the second ray we are given plenty of assistance to realize ourBuddha nature from those who have already achieved.

Limbering exercises for agni yoga.

The body that must be ‘limber’ for the practice of Agni yoga is the mental or conceptual body. Just as in physical yoga we move the physical body and open our etheric chakras so that higher energies may work through us, similarly we move our thoughtforms so that they may be refined by higher energies flowing through the abstract mind.

Conscious Dying

A third degree initiate is called ‘the conqueror of death’ because he is able to maintain consciously transition out of the three worlds. Conscious dying is about practicing disinvestment – the gradual withdrawal of the inner identity from attachments in the vehicles. Physical attachments may be quite obvious, emotional ones less so but often more potent and mental ones even more subtle. What concepts, worldviews or ideas are we attached to? How have we reinvested ourselves as souls since our last ‘death’.

Are our affairs in order – could we abstract if we were called.? Would we if we could?

Could we leave without leaving? There are many forms of this type of ‘disinvestment contemplation’.

Looking for the Witness

My favourite of this type of practice is the blade wheel of vajrayana Buddhism. A popular introduction can be found in Robert Thurman and Tad Wise’s ‘Circling the Sacred Mountain’

Basically the idea is to use disidentification techniques until the focus of consciousness is causal or ‘witness’. Witness because you are able to witness your thoughts, feelings and actions without investment. Now, having established witness consciousness you actively seek the witness. By turning the attention of the self around and have it look for the self some quite liberating experiences can be had. Here’s how Thurman describes it:

The diamond is that sense of a unique, absolute and substantial inner core, and when it spins around looking for itself it becomes a drill.

The ‘self’ that is the witnesser and observer of consciousness, now turns its attention on

Itself and begins to unravel the core ‘knot’ of identity. The process intensifies until the whole subject-object illusion starts to dissolve.

Then suddenly you feel as if you’re open as the sky. Suddenly you can’t find the looker who wants to look and you can’t find what the looker hasn’t found and you can’t find the not-finding. You suddenly melt and become like empty space as if the wind is flowing through you …and then your absoluteness melts itself like fire sticks rubbing until they kindle themselves into flame, like a diamond cutting through itself, like nuclear fission or solar fusion.

A Sense of Humour

Walking the spiritual path, or running along it in the forced acceleration of the modern initiatory process has its share of trials and tribulations. Many develop a condition called SDS which does not respond well to treatment – The Serious Discipleship Syndrome.

Many students in my classes have renamed agni yoga, agony yoga for just this reason.

Striving can be a serious business. Fortunately these advanced meditations are also effective medication for that syndrome. In order to suffer from it one must first of all have a self to suffer and agni yoga therefore removes the very core of the problem. The agony is merely the final and more virulent stages of the illusion of aseparate self asserting itself. These assertions are really just the death throws of the Dweller.

The joke can be summed up in the following quip by a spiritual teacher:

‘You are unhappy because 99% of everything you do is for the self – and there isn’t one’

My adaptation would be

You are so serious because 99% of the time you think you exist and you don’t!

2. Higher Octave Meditation

The first specific meditative practise is a higher octave of meditation One and Two as given by the Master DK in Dina II.

The purpose of Meditation One and Two was to free the disciple from his self centred focus expressing through the solar plexus into a group focus through the heart centre.

Meditation One began by linking the heart chakra, the solar plexus chakra and the crown. In Meditation Two, by an act of soul will, the energies gathered in the solar plexus were lifted to the heart centre. These meditations have particular benefit for those working on the first and second initiations.

The Higher Octave of these meditations are designed for initiates working towards the third and fourth initiations. Consider the following correspondences.

Figure 10

The Higher octave meditations are designed to release the human soul ( as a member of the fourth creative hierarchy ) from its (relatively ) self centred expression ( the ahamkaric principle on the mental plane ) into the group focus of the ashram on the buddhic plane. The correct use of the Meditations enables the building of the ‘buddhic sheath’ which eventually will allow the initiate to function free from the mental plane and the causal body altogether

Figure 11

Meditation One & Two – Higher Octave

Centre within the causal field

Breathe the soul’s energy down into the centre at the base of the spine

And allow the kundalini energy to rise up into the causal body. Project this energy into the ashram using the word of power for your soul ray.

Assert the relationship which exists between the causal body, the ashram and, through the Master at the centre of the ashram, to the Chohan in Shamballa. This creates a triangle between the causal body , the ashram and the monad.

Attempt to lift the consciousness now into the Ashram on the buddhic plane and to draw into a closer connection with the Master at the centre of the Ashram. When this has been somewhat achieved sound the OM silently, as the soul, in three directions

Through the Ashram itself – sounding the note of your soul to your Master ( buddhic plane – atmic plane )

Through the Master to Shamballa – sounding the note of your soul to the Monad

( buddhic plane to monadic plane )

Into the abstract mental plane – sounding the note of your soul into the causal body

( buddic plane to abstract mental plane )

These three factors now constitute a definite triangle and after sounding the three Oms

maintain your poise within the ashram as the response comes, closing the third side of the triangle. The Monad ‘sounds’ an answering note directly towards the causal body ( monadic plane to abstract mental plane ). This is the equivalent in the triad of a ‘shamballic impact’ upon humanity.

The result of the inflow of electric fire from the monad into the jewel in the lotus should be an increased radiatory burning of the causal field. Much of this radiation will be released out onto the abstract mental plane but some of it will be released up into the ashram on the buddhic plane. Lend your will to this abstraction process thus liberating more of the soul from the causal field.

Then use the Invocation to The Central Spiritual Sun

May the Sun in the head

And the Sun in the heart

Respond to the life emanating

From the Central Spiritual Sun

That the service of love

May be rendered with perfection

3. The Technique of the Presence.

This technique , outlined by the Tibetan in Glamour, A world Problem beginning on page 171 is a core foundational practise for disciples reaching towards the third initiation and seeking to practise Agni Yoga. I am going to include the entire section here with commentary.

By means of this technique, the soul assumes control of the integrated personality and of its relations, horizontal and vertical. This technique involves the unfolding of the flower of the intuition, dispelling illusion, revealing the Angel, indicating the Presence, and opening up to the disciple the world of ideas and the door of the higher initiations. Through the disciple’s grasp and application of these divine ideas or seed thoughts, he becomes initiate and the third initiation becomes possible as an immediate goal. The intuition is the applied power of transfiguration. This technique is related to the little known yoga called Agni Yoga or the yoga of fire. 171 GAWP

“The intuition is the applied power of transfiguration” This statement runs counter to many modern presentations about the intuition where it is seen as something that occurs without effort and one need but be passive and open to receive it. The agni yogi precipitates the intuition just as he ‘causes’ synchronicity through the power of his striving at a high point of tension. It is not personality striving but soul striving that is occurring here. Transfiguration is not so much an event as a process. Anything in the three worlds can be ‘transfigured’ to the extent that the inner life reveals itself through the form. An initiate is able to demand this revelation and therefore reach into the essential significance behind any outer form be it a thoughtform or physical manifestation. He ‘causes’ synchronicity by demanding that the true underlying coherent pattern of things emerges and this emergence of pattern is what we call synchronicity.

The Technique Itself ( Quotes from the Tibetan in italics. Commentary and bolding is mine)

1. The evocation of the stage of tension. This is basic and essential. It is a tension brought about by complete control of the personal self so that it is “fitted for contact with the real.”

Not a small preliminary step. This tension is held at the anja centre as the seat of the integrated personality and is done through the mind.

2. The achieving of a state of fusion with the soul or with the Angel which guards the approach to the Path of the Higher Evolution.

This tension is achieved in the causal body where the identity is transferred from mind to soul – soul here referring to the descended essence of the triadal solar angel who has built the causal body on higher mental levels but is not confined to it except by free sacrificial will.

The holding of the mind steady in the light of the soul, which remains the attitude of the lower self for the entire remaining period of work, held at the point of tension by the soul and not by an effort of the personality. The soul undertakes this holding when the personal self has done its utmost to achieve the desired tension.

This is an important insight. The soul undertakes the holding of the personality point of tension once the lower self has achieved the requisite point of tension. This allows the incarnating identity, the disciple to be free for a time from his own lower vehicles without them losing their focus. This requires the transfer of identity from mind to solar angel to fourth creative hierarchy in two fluid steps. Identity is a shifting process but the capacity to identify is the result of the combined functioning of the fourth and fifth creative hierarchies. The human soul can be considered masculine to its devic feminine counterpart, the solar angel. The human soul considered as triadal operates on the three planes of the triad but it operates through the devic life of those planes and this life is part of a threefold ‘entity’ of its own.

This entity could be called the “Angel of the Presence”. The other entity composed of the intelligence of substance with which we are familiar is the “Dweller on the Threshold” which could be said to be the combined intelligence of the three vehicles of the personality. Where this intelligence has not been ‘solarised’ it remains resistant to fusion with the Angel.

The human soul first of all thinks it is ( identifies with ) its personality vehicles until finally it integrates a coherent sense of identity called the personality which is able to formulate a purpose and direct the lives that compose its three vehicles. This sense of self is gradually transferred into the soul via the causal body on the higher mental plane. The human ‘soul’ now must go through a further disidentification process from the matter of the planes of the triad in order to integrate itself into a coherent purposeful identity on the atmic plane as a ‘Master’ and eventually realise itself as the monad who operates through the Angel in the same way that the soul operates through the Dweller or the personality.

The Angel of the Presence then is part of the same triadal being that also consists of the solar angel and represents the devic counterpart to the human soul. The aim of the human evolution is to gradually disidentify itself from the devic evolution before realising their identical source on the monadic plane.

These are the three preliminary steps for which the practice of alignment should have prepared the student of the higher mysteries. These steps must precede all effort to develop the intuition, and this may take several months (or even years) of careful preparation. Fire is the symbol of the mind and these are the first three stages of the Agni Yoga discipline or of the yoga of fire for which Raja Yoga has prepared the student.

In effect these early stages result in the bridging of the antahkarana on the mental plane. The fifth ray integration formula of ‘three minds unite’ is useful here. It is on the mental plane, the plane of fire that the energy of the lower mind, the higher mind and the ‘son of mind’ come together and recognise their synthetic source. Hence this plane is also referred to as the council chamber of the three divinities. The symbol for Agni on the front cover of this book will be a helpful meditative focus for helping to understand and achieve the above synthesis.

Next come six more stages in the Technique, and these must be thoroughly understood and form the basis of prolonged brooding and intelligent reflection, carried on whilst the daily avocations and duties are being performed and not carried out at certain set times. The trained intuitive or disciple lives ever the dual life of mundane activity and of intense and simultaneous spiritual reflection. This will be the outstanding characteristic of the Western disciple in contradistinction to the Eastern disciple who escapes from life into the silent places and away from the pressures of daily living and constant contact with others. The task of the Western disciple is much harder, but that which he will prove to himself and to the world as a whole will be still higher. This is to be expected if the evolutionary process means anything. The Western races must move forward into spiritual supremacy, without obliterating the Eastern contribution, and the functioning of the Law of Rebirth holds the clue to this and demonstrates this necessity. The tide of life moves from East to West as moves the sun, and those who in past centuries struck the note of Eastern mysticism must strike and are now striking the note of Western occultism. Therefore, the following stages must follow upon the three earlier. We will continue with the numbering as given, for what I here suggest is a formula for a more advanced meditation attitude. I said not form.

The movement of souls from East to West is a reflection of the emphasis moving from the sixth to the seventh ray in the Aquarian age. The sixth ray abstracts the consciousness and when operating at a personality level assists in the contact with the soul. The seventh ray externalises consciousness. If the sixth ray has not done its work then the consciousness which externalises is a personality consciousness. The result of this would be a very material age indeed. If, however the transition of identity has taken place between personality and soul, then that which externalises is the kingdom of souls.

In a world where personality consciousness dominates then what is needed to contact the soul is ‘withdrawal and abstraction’ from the prevailing thoughtforms in order to stabilises the consciousness in higher mind. When the battle for the mental plane of the earth is won however, as it has been, what is required is the transformation of consciousness by the externalisation of the soul of humanity.

Thinking this through in the individual situation we find that meditative practice is particularly useful when seeking to abstract the indwelling consciousness from its preoccupation with the unreal in order to contact the real. Once the soul has been contacted then the identity must shift into the soul. It is at this stage that agni yoga can begin. The identity is now causal and so the entity meditating is the soul and not the personality. The soul contemplates the monad – it is empowered. The soul contemplates the three worlds – they are empowered

Meditation becomes a way of life because it is inherent in the identity rather than a practice which is engaged in from time to time. Meditation on the soul results in transformation. Meditation, as the soul results in transfiguration.

4. Definite and sustained effort to sense the Presence throughout the Universe in all forms and in all presentations of truth. This could be expressed in the words: “the effort to isolate the germ or seed of divinity which has brought all forms into being.” I would point out that this is not the attainment of a loving attitude and a sentimental approach to all people and circumstances. That is the mystical way and though not intended to be negated in the disciple’s life, is not used at this time in the process of effective approach. It is the effort primarily to see in the light which the Angel radiates the point of light behind all phenomenal appearances. This is, therefore, the transference of the mystical vision to the higher levels of awareness. It is not the vision of the soul but the vision or the spiritual sensing of that which the light of the soul can aid in revealing. The flickering soul light in the personal self has enabled the disciple to see the vision of the soul and in that light to reach union with the soul, even if only temporarily. Now the greater light of the soul becomes focussed like a radiant sun and it reveals in its turn a still more stupendous vision—that of the Presence, of which the Angel is the guarantee and promise. As the light of the Moon is the guarantee that the light of the Sun exists, so the light of the Sun is the guarantee, did you but know it, of a still greater light.

The disciple has become aware of the light of the soul hidden in the personality life and has aligned his intent with the intent of the soul. He then transfers his identity into the soul realising that he is and always was the soul. Except that he then notices a light - the dark light of spirit – that flickers at the core of the soul and thus begins to align his soul intent with the intent of the monad which is ultimately the intent of the Logos.

This process works internally and externally. When the self, as soul, focuses on itself, it finds at its core, a deeper self. When the soul focuses outwards into matter it, by definition of its focus, is adding soul light to the light of matter and revealing the light of life itself that is revealed through the fusion of the lesser lights. This is obvious philosophically.

If everything, including matter, is in fact spirit, whether we are conscious of it or not, then consciousness is both that which allows us to realise this and the field of that realisation itself.

When the personality looks out on the world of forms it sees only forms. When the soul looks out it sees not only forms but the indwelling soul light within those forms. The soul then naturally seeks to bring the soul light and personality forms together. A partly soul infused human will naturally try and ‘transform’ his world by bringing the outer forms in alignment with the inner vision that he ‘senses’ as a soul. A non soul infused being will merely accept the world for what it is and seek to manipulate it for his own purposes. A fully soul infused being will no longer seek to transform the world because his own transformation will already be complete. He will then see the world of form and the world of soul as two aspects of one reality, dual only in the time and space necessary to complete their fusion. He is seeing in the light which the angel radiates, the dark light of purpose that lies behind all manifestation whether in consciousness or form. He is begins to see the world as evolving perfection because, of course our purpose is perfection and this perfection is ever present, beyond the time and space of ‘perfecting’ and lies at the core of all existence. It is the blueprint that we are evolving in to, already present at the beginning. We cannot become that which we are not already.

5. Then, having sensed the Presence—not theoretically but in vibrating response to its Existence—there next comes the stage of the ascertaining of the Purpose. Hope of identification with the purpose lies too far ahead even for the average initiate, under the status of Master. With that unattainable stage (for us) we are not concerned. But we are concerned with the effort to achieve an understanding of that which through the medium of form is seeking to embody the high purpose at any particular point in the evolutionary cycle. This is possible and has been achieved down the ages by those who have rightly approached and duly reflected upon the Way of the Higher Evolution. This Way is revealed to the disciple, e’en though it may not concern the intuitive message which he may bring back from his high adventure.

The Way of the Higher Evolution concerns the monad. It is not the soul which must choose one of the cosmic paths that lead out of the cosmic physical plane but the monad which also came in along one of these same paths. When we speak of soul purpose we normally are speaking of the underlying purpose that the soul has for taking incarnation in the lower three worlds. Monadic purpose concerns the purpose for incarnation in the whole of the seven planes of the cosmic physical plane. Monadic purpose lies behind soul purpose and it is through this higher purpose that we are able to contact the purpose of the Planetary Logos as it is His note of Purpose to which the monad responded in the first place. This Purpose lies behind consciousness altogether and yet can be contacted and registered by consciousness, or the soul. This Purpose is revealed to the soul in a similar way that the soul is revealed to the aspiring personality.

At first it is contacted infrequently and is highly ‘coloured’ by both the quality of consciousness and the vehicles of consciousness which are being employed to contact it if I can use such a convoluted sentence. The Purpose expresses itself through cycles of time and space as vast to the soul as the soul cycles appear to the personality. When the soul contacts the Purpose for a particular cycle, be it a two thousand year cycle or a 200 thousand year cycle, it is in effect encountering the perfected archetype that it is the goal of that cycle to produce. Again we must use the analogy of soul/ personality contact to get a sense of this.

Contact between the soul and personality ( in kama mansic consciousness ) is relatively rare during long cycles of incarnation, becomes more frequent as discipleship is entered and becomes permanent at the third initiation. Of course the soul has always been the underlying reality and yet this has not been realised by the personality. The duration of time required for the fusion is partly determined by the personality. When it moves towards the soul then the time between contacts increases, when it moves away then time between contacts increases.

An analogy in the outer world is that of the phenomena of ‘red shift’. When a galaxy is moving away from its point of observation the wave length of light lengthens. When the observer and the galaxy are coming together then the wave length of light shorten. No real change is taking place in the wavelength of emitted light however.

For radical transformation to take place however it is not enough for the personality to approach the soul – it must realise that it IS the soul – this realisation is a reality at soul level but remains unrevealed to personality consciousness.

At the third initiation it is realised that there has never been any actual separation between soul and personality but only this illusion of separation perpetuated by the personality of the planet and of the disciple himself.

Once fusion between soul and personality has become a fact, whether for a moment in meditation or more permanently through initiation, then direct contact between personality and monad becomes possible. The personal identity contacts the monad ‘in soul consciousness’ ( or in the light of the soul ) first at the second initiation and then more and more rapidly until fusion takes place between at the fifth initiation. Monadic influence effectively speeds up the process of evolution dramatically and hence the possibility of taking the second, third and fourth in a single life. Of course the speed is an illusion – nothing is actually happening except the ‘realisation of essential identity’ which closes an illusory gap between the core identity of the monad and it’s outpost, the personality.

6. He then carries some world problem, some design which his mind has evolved or his heart desired for the helping of humanity into what is esoterically called “the triple light of the intuition.” This light is formed by the blending of the light of the personal self, focussed in the mind, the light of the soul, focussed in the Angel, and the universal light which the Presence emits; this, when done with facility through concentration and long practice, will produce two results:

In effect the meditator is taking a form – in this case a thoughtform, solarising it and then seeking to transfigure it – ie have its essential underlying nature revealed to him through relating the form to its monadic archetype. This relationship will result in the apparent acceleration of the thoughtform towards its future destination.

a. There will suddenly dawn upon the disciple’s waiting mind (which still remains the agent of reception) the answer to his problem, the clue to what is needed to bring relief to humanity, the information desired which, when applied, will unlock some door in the realm of science, psychology or religion. This door, when opened, will bring relief or release to many. As before I have told you, the intuition is never concerned with individual problems or enquiries, as so many self-centred aspirants think. It is purely impersonal and only applicable to humanity in a synthetic sense.

This is all linked to the fifth ray integration formula – a key descends into the mind of the scientist in his laboratory. The real scientist is the soul and his laboratory is the causal body. That which is descending is in effect the future. The agni yogi makes of himself an instrument by way of which some aspect of the relative perfection of the future is revealed to the consciousness of the present. An historian links humanity to its past. An agni yogi links humanity to its future. That future arrives through him.

b. The “intruding agent of light” (as the Old Commentary calls these adventuring intuitives) is recognised as one to whom can be entrusted some revelation, some new impartation of truth, some significant expansion from a seed of truth already given to the race. He then sees a vision, hears a voice, registers a message, or—highest form of all—he becomes a channel of power and light to the world, a conscious Embodiment of divinity, or a Custodian of a divine principle. These forms constitute true revelation, imparted or embodied; they are still rare but will increasingly be developed in humanity.

This is a wonderful image – an “ intruding agent of light”. Light is the symbol for the soul – an agent of light is a solar being and yet what is it that this agent of light is intruding upon? Perhaps it is the peaceful silent will of the monad – or in a planetary sense, the Council Chamber of Shamballa, wherein Purpose is contain as in a reservoir, held by a ring pass not. This ring pass not keeps out those who cannot be trusted to know something of the Purpose of Sanat Kumara. It keeps out in effect, the non – solarised consciousness of the Black Lodge. However, this ring- pass- not can be pierced by an intruding agent of the Whilte Lodge. In fact it requires the pressure of striving to penetrate it – the kingdom of heaven taken by force – the force of self – initiating soul striving though and not the force of the personal will.

The ‘revelation’ of the underlying archetype through the solarised form can express in a number of ways. It can be revealed through the mind. The recipient formulates and expresses the insight into the mental plane and it thus ‘inspires’ others. It can be revealed through the heart – the recipient is inspired to express the insight in some salvationary endeavour on behalf of the human race. It can also be expressed as an embodiment – here the fiery energy of the monad is expressing through all the vehicles of the personality and the life of the individual becomes a living embodiment of a higher principle rather than an expression of an aspect of one. We might imagine that as the seventh ray increases in potency and as the externalisation process continues that we will see many more of this culminating form.

7. The next few stages are called, in preparation for the revelation:

a. The relinquishing of the Higher Way.

b. The return to the Angel, or a refocussing in the soul.

c. A pause or interlude for constructive thinking, under the influence of the Angel.

d. The turning of the mind to the formulation of those forms of thought which must embody the revelation.

e. Then again a pause which is called “the pause preceding presentation.”

In this stage the direct relationship with the energy of Purpose is released and the consciousness returns into the triadal realms and refocuses in the causal body. The three aspects of the triad are also seen reflected in the three levels of operation of the soul within the mental plane. Firstly it focuses there ( corresponding to atma ), then it contemplates ( buddhi ) and finally it formulates ( manas ) by building thoughtforms.

8. The presentation of the revelation or of the imparted truth and its precipitation into the world of illusion comes next. In that world of illusion, it undergoes the “fiery ordeal” wherein “some of the fire within that which is revealed wings its way back to the source from whence it came; some of it serves to destroy the revealer, and some to burn those who recognise the revelation.” This is a phase of Agni Yoga which, as you can see, is only for those who can penetrate beyond the Angel into the place “where fire dwelleth,” and where God, the Presence, functions as a consuming fire and waits for the hour of total revelation. This is a symbolic rendering of a great truth. In the case of the individual initiate, the third initiation, the Transfiguration, marks the consummation of the process. Only glory then is seen: only the voice of the Presence is heard and union with the past, the present and the future is reached.

It should be realised that the ultimate ‘thoughform’ is the causal body itself – created out of the substance of the solar angel to provide a relatively permanent ( to the personality ) storehouse for an aspect of monadic purpose to be carried out in the three worlds.

At the third initiation this causal body is reaching is apex of expression. It is a body of fire being constructed out of mental plane matter but originating from the source of fire on the logoic plane. In the same way that the ahamkara principle which reaches full flower on the second subplane of the mental plane has its origin in the unshakeable identity of the monad.

When the causal body is bought into relationship with the monad it begins to burn. This burning needs to be a sustained fire. Some of the fire that is entering the causal field is reflected back to the monad – this energy is too potent to be absorbed by the causal body as it would be too destructive. Some of the fire is absorbed in the causal field and increases its radioactivity upon the plane of abstract mind. This radioactivity is itself the result of the gradual destruction of the causal body itself – a sustainable destruction. Some of the fire is channelled into the three worlds through formulated expression.

Others are ‘burned’ indirectly through coming in contact with the ‘formulated fire’ or directly via the ‘radiated causal fire’.

9. The succumbing of the revelation to the prevailing illusion, its descent into the world of glamour, and its subsequent disappearance as a revelation and its emergence as a doctrine. But, in the meantime, humanity has been helped and led forward; the intuitives continue to work and the inflow of that which is to be revealed never ceases.

This refers to the outcome of ‘formulated fire’ as it enters the mental, emotional and physical planes of our earthly civilisation. The potency of the realisation is gradually degraded as it comes in contact with forms that are vibrating at a lower frequency. The overall energy must be conserved however so to the extent that the revelation is degraded, this is the same extent to which the forms which it comes in contact with are upgraded. The same principle holds true for the revelation itself. If spirit is ‘entering’ our civilisation through the process of revelation then something must also be ‘leaving’. It is the ‘identity’ of the agni yogi which is leaving and this, at the fourth initiation provokes a crisis for the soul as it must decide where its principle ‘home’ is – with the monad or the personality.

On a higher turn of the spiral we might wonder what it is that enters along the cosmic paths as the sixth degree initiates leave to ‘locate’ themselves in higher spheres.

This basic technique underlies both primary and secondary revelations. In the case of the first, the time cycle is long; in the second, the time cycle is short. A very good instance of this process is demonstrated by one of the secondary points of revelation in connection with the teaching which emanated from the Hierarchy (the Custodian of secondary revelations, as Shamballa is of primary) fifty years ago and which took the form of The Secret Doctrine. H.P.B. was the “penetrating, sensing, appropriating intuitive.” The revelation she conveyed followed the accustomed routine of all secondary revelation from the Source to the outer plane. There the minds of men, veiled by illusion and clouded by glamour, formulated it into an inelastic doctrine, recognising no further revelation and holding steadily—many of the theosophical groups—that The Secret Doctrine was a final revelation and that naught must be recognised but that book and naught deemed correct but their interpretations of that book. If they are correct, then evolutionary revelation is ended and the plight of humanity is hard indeed.

One wonders what an example of a primary revelation is. Perhaps the revelation of atomic energy that took place as a result of the Shamballic impact during the second world war might be part of a long cycle revelation of the first ray monad of the planet.

With regard to the secondary revelations we are reminded through this whole process that the revelation is really the ‘living fiery Presence’ and not any formulation that has resulted from someone’s contact with this Presence. For any teaching to ‘live’ it must lead those who study it into a direct relationship with that which stands behind and inspires the teaching itself. Any formulation of teaching must become obsolete. It, like the soul , is a middle principle which is designed to bridge and not itself be preserved or ‘mummified’. Perhaps we need to regularly ‘daddify’ our teaching forms – taking them back into the Presence of the Father to have Him burn away anything that no longer serves the present group of enquirers until eventually all that is left is the diamond core of the Presence itself.

In conclusion, the Technique of the The Presence is not so much a meditative practice but a way of life – a way of life that leads through the sustained sacrificial destruction of the causal body into a direct relationship with the Father. The agni yogi is literally calling down fire in the service of humanity. The result of this is his own liberation out of the three worlds though first the third and then the fourth initiation taken as a byproduct of the Fire of God entering humanity and consuming him, or his causal vehicle in the process.

. Group Pranayama or the Shamballic Breath

The purpose of this meditation is the circulation of fire from cosmic etheric levels through the group causal field into the three worlds and back up to the heights.

1. Centre the consciousness in the causal body and form a conscious link with the causal bodies of other group members. Visualise a sphere of fire containing within it the group causal bodies with currents of fire flowing between them.

2. Relate to the central fire or the ‘jewel’ of the group life representing the Master at the centre. This is the point through which the breath of Life flows.

3. First breath. On the inbreath visualise Life streaming in from Shamballa through the jewel into the group field. On the pause hold that Life within the group field. On the outbreath release the energy through the field horizontally on the plane of focus (either the buddhic field through the ashram or the higher manasic field through the egoic groups).

4. Second breath. Draw the inbreath down once again from Shamballa but include a current from Hierarchy so that there is a blend of Love and Will flowing into the group. On the pause hold this energy within the group field as before but on the outbreath send the energy vertically down through the mental, astral and etheric body of the group to the etheric base chakra.

5. Third breath. Draw the inbreath up from the base, hold it in the group field and then release the outbreath horizontally on the plane of focus as in (3). This mixes the Third Aspect fires with the Second Aspect or solar fires.

6. Fourth breath. Draw the inbreath horizontally through the group field taking in the blend of the lower two fires, pause, and then release the outbreath back up through the jewel to the centre where the Will of God is known.

7. Continue the cycle of four breaths, attempting to raise the centre of focus from causal levels into the triad as the ashramic group centre that is doing the breathing.

5. Meditative Alignments

The Master’s Heart

The "Master's Heart" is a technical term, indicating the sources of life and many analogous interpretations. There is at this stage and after a certain major initiation, a direct line of energy or of life—sensed, recognised, active and utilised—between the conscious disciple and

1. The disciple's heart centre.2. The heart centre in the head.3. The egoic lotus, which (until the fourth initiation) is the heart centre of the monadic life.4. The Master at the centre of His group.5. The Christ, the heart centre of the Hierarchy.6. The life of the Monad which begins to make itself felt at the third initiation.

7. The Lord of Life Himself, the heart centre of Shamballa.

The line of relationship then extends from these onward and outward, and upward (spherically considered) to the Life at the very centre of our Earth's "alter ego," the planet Venus, to Jupiter and thence to the solar Lord

Himself and on to a point in the Sun, Sirius. You can see, therefore, how different this stage is from what might be imagined. It is one which marks a new departure or beginning and a great transition. It is a stage which one enters through the open door of Nirvana, the beginning of the Path of the Higher Evolution. It is a stage which marks a specific location (if such an inappropriate word can be used) of the disciple upon that upward Way which is revealed by the lighted Way; it is the attainment of the innermost point of realisation, called esoterically "within the heart."24

The New Group Of World Servers Alignment

1. Link as a conscious member of the NGWS seeing the planetary group as a centre of focused light forming a bridge between Humanity and Hierarchy.

2. Link with the Nirmanakayas, the divine contemplatives, viewing them as a lighted centre bridging Hierarchy and Shamballa.

3. Link with the directing agents in Shamballa and the higher Nirmanakayas that form a bridge between Shamballa and extra-planetary entities.

4. Visualise these three centres of light in a triangular relationship and at the central point link with the Avatar of Synthesis.

...the constructive work of the Avatar of Synthesis will be apparent to you in the name He is known by; He is coming to the Earth in order to further the manifestation of unity, of oneness and of inter-relation, and He comes, therefore, to wield and apply first ray energy. He will charge or galvanise the three groups—the directing Agents in Shamballa, the Nirmanakayas and the New Group of World Servers—with dynamic energy and, in a mysterious way, relate them to each other so that a new synthesis and alignment will be present upon the Earth.25

The Galactic Centre Alignment

This alignment takes the form of a series of triangles—each with a central eye:

1. The Synthesis Ashram. The First, Second and Seventh Ray Masters with the Christ at the centre.

2. Shamballa. The three Buddhas of Activity with Sanat Kumara at the centre.

3. The Solar Logos. The three Lords of the synthesising planets (Uranus, Neptune & Saturn) with the Sun at the centre.

4. The Sirian Logos. The three aspects of the Sun (Physical Sun, Heart of the Sun, Central Spiritual Sun) with Sirius at the centre.

5. The Cosmic Logos. The lords of the three constellations (Great Bear, Sirius, Pleiades) with the galactic centre as the ‘eye’.26

6. Mantrams, Prayers and Formulas

The Mantram of Fire

I seek the Way; I yearn to know. Visions I see, and fleeting deep impressions. Behind the Portal, on the other side, lies that which I call home, for the circle hath been well-nigh trod, and the end approacheth the beginning.

I seek the Way. All ways my feet have trod. The Way of Fire calls me with fierce appeal. Naught in me seeks the way of peace; naught in me yearns for earth.

Let the fire rage, the flames devour; let all the dross be burnt; and let me enter through that Gate, and tread the Way of Fire.27

Stanza I: Stanzas of Dzyan

The Secret of the Fire lieth hid in the second letter of the Sacred Word. The mystery of life is concealed within the heart. When the lower point vibrates, when the sacred triangle glows, when the point, the middle center, and the apex, connect and circulate the Fire, when the threefold apex likewise burns, then the two triangles—the greater and the lesser—merge into one flame, which burneth up the whole.28

Surrender Prayer

I have no idea of what is best Father
and yet I would have, in that realisation
your Life flow through me anyway.

It is not understanding I seek
in my deepest nature
but identification with you.
Reshape this soul
into any instrument
moment by moment
that serves your will.

There is nothing I can fashion
capable of containing Shiva’s ecstasy
and I would no longer be
a builder of forms to contain Life
but rather Life itself.

Graduate me, if that be your will
lift me into that eternal dance.
Leave nothing of me
that will not ignite
flame up
fire.

Prayer to Shambhala

Thou Who called me to the path of labor, accept my ableness and my desire.

Accept my labor, O Lord, because by day and by night Thou beholdest me.

Manifest Thy hand, O Lord, because great is the darkness. I follow Thee!29

Invocation

May the Holy Ones Whose disciple I am show me the light I seek; give me the strong aid of Their compassion and Their wisdom. There is a peace which passeth understanding; it abides in the hearts of those who live in the Eternal. There is a power which maketh all things new; it lives and moves in those who know the Self as one. May that peace brood over us, that power uplift us till we stand where the One Initiator is invoked, till we see His star shine forth.30

Soul lessons and soul purpose

2011-10-14T20:56:00.001+11:00

This is the topic bothering me these days - What is purpose of the soul that has become part of my family. Why did it choose to take human form again. Why didn't this soul prefer to stay where it was? Isn't there a big risk that the soul might make more mistakes while in physical form and go backwards? Who is this soul? Is it who I think it is? Why didn't it speak to me directly like the last baby? I feel too weak to meditate these days to find any answers.

I am reading the dot points at the end of each chapter of the book, "Soul lessons and soul purpose: a channeled guide to why you are here. by Sonia Choquecce." It is easy t read and gives practical advice on what to do.
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15th Oct 2011
Found a video on the topic I am concerned about - Soul purpose and past life. It mentions life on other dimensions. It mentioned the story of a lady who died after giving birth to her 8th baby and in the next life remembered where her family lived and went to find them. It further raises the question in my mind -why does the soul not wait in the soul form for the physical life of the loved ones to finish and then unite with them in the soul form? Why does the soul want to take physical form to fulfill what it needs to? If we understand our mistakes that we made in the physical life, why do we have to make up for them again in physical life. Isn't that the purpose of meditation to gain understanding and then let go? Is it that these souls haven't forgiven themselves and others and still feel attached to other people that makes them come back and fulfill what they seem to think is their duty?

Different soul mind and ego combine with the mind / ego of the physical body in this life.

Soul brings imagination, intuition and a concept of morality.

Duty towards a child brought into this world using surrogate mother

2011-10-02T10:31:00.001+11:00

What is right? Blaming people for going against nature to give birth to a boy or considering what can be done to give this soul the best chance of survival now that he is already here?

I am breastfeeding my new baby as it is the best thing for him. Since we arrived home, the question that is bothering me is - What about the baby born a few weeks ago through a surrogate mother and is being fed the commercial formula milk? They say that the milk supply increases to match the need of the baby. So what if I start using the machine to store milk from the other breast for another baby, while my baby feeds from one side? Wouldn't it just be like feeding the twins? For me that would be sewa / free service /charity and for that baby it would be better than what he is on now.

With all these thoughts in mind since yesterday, today I rung the maternity unit of the hospital enquiring about hiring their machine which I used for my second child as he couldn't suck properly. After knowing my intention, the nurse advised against it saying though a nice gesture, I would be running a big risk as my own baby's milk supply is not established yet, I would get very exhausted and may end up getting Mastitis.

What is my duty, my karma in this situation? Just look after yourself and not worry about other people's problems? Isn't that selfish? I am in a unique position to help and I shouldn't worry? Nice gesture is good enough? Don't we fight to the end for our own baby? Or just say that they created the problem and wash your hands off the problem? May be its not even a problem, lots of mothers in the western world choose formula milk from day one anyway. ummmmmmmmmmmm!

And yes, my baby is as beautiful as I saw him in my vision a few days before birth :)

Gurbani - Rec0rded Akhand path finishing

2011-09-21T03:26:00.001+10:00

The recorded Akhand Path was on page 1410 at 3.30 am, of the 4th day.

To do the path nicely with understanding, it needs to finish on the 4th morning not 3rd morning. Have Sikhs rushed it up sometime in history and kept on repeating the mistake for shortage of time?

I recommend you listen to the Akhand Path on channel five of http://www.sikhnet.com/radio

Three days and nights and finish on the 4th morning. Yes you can sleep but leave the laptop on near your bed, reduce the sound and you will be surprised how much you will listen at night as well.

http://www.sikhitothemax.com/Page.asp?SourceID=G&PageNo=1409

jb lau nhI Bwg illwr audY qb lau BRmqy iPrqy bhu DwXau ]

jab lo nehee bhaag lilaar oudhai thab lo bhramathae firathae bahu dhhaayo ||

As long as the destiny written upon my forehead was not activated, I wandered around lost, running in all directions.

kil Gor smudR mY bUfq Qy kbhU imit hY nhI ry pCuqwXau ]

kal ghor samudhr mai booddath thhae kabehoo mitt hai nehee rae pashhuthaayo ||

I was drowning in the horrible world-ocean of this Dark Age of Kali Yuga, and my remorse would never have ended.

-------------------------------

ry mn fIig n folIAY sIDY mwrig Dwau ]

rae man ddeeg n ddoleeai seedhhai maarag dhhaao ||

O my mind, do not waver or walk on the crooked path; take the straight and true path.

pwCY bwGu frwvxo AwgY Agin qlwau ]

paashhai baagh ddaraavano aagai agan thalaao ||

The terrible tiger is behind you, and the pool of fire is ahead.

shsY jIArw pir rihE mw kau Avru n FMgu ]

sehasai jeearaa par rehiou maa ko avar n dta(n)g ||

My soul is skeptical and doubtful, but I cannot see any other way to go.

nwnk gurmuiK CutIAY hir pRIqm isau sMgu ]7]

naanak guramukh shhutteeai har preetham sio sa(n)g ||7||

O Nanak, as Gurmukh, dwell with your Beloved Lord, and you shall be saved. ||7||

bwGu mrY mnu mwrIAY ijsu siqgur dIiKAw hoie ]

baagh marai man maareeai jis sathigur dheekhiaa hoe ||

The tiger is killed, and the mind is killed, through the Teachings of the True Guru.

Awpu pCwxY hir imlY bhuiV n mrxw hoie ]

aap pashhaanai har milai bahurr n maranaa hoe ||

One who understands himself, meets with the Lord, and never dies again.

===============

BWfw DovY kauxu ij kcw swijAw ]

bhaa(n)ddaa dhhovai koun j kachaa saajiaa ||

Who can wash the unbaked clay pot?

DwqU pMij rlwie kUVw pwijAw ]

dhhaathoo pa(n)j ralaae koorraa paajiaa ||

Joining the five elements together, the Lord made a false cover.

BWfw Awxgu rwis jW iqsu BwvsI ]

bhaa(n)ddaa aanag raas jaa(n) this bhaavasee ||

When it pleases Him, He makes it right.

prm joiq jwgwie vwjw vwvsI ]14]

param joth jaagaae vaajaa vaavasee ||14||

The supreme light shines forth, and the celestial song vibrates and resounds. ||14||

------------------------

pbr qUM hrIAwvlw kvlw kMcn vMin ]

pabar thoo(n) hareeaavalaa kavalaa ka(n)chan va(n)n ||

O lotus, your leaves were green, and your blossoms were gold.

kY doKVY siVEih kwlI hoeIAw dyhurI nwnk mY qin BMgu ]

kai dhokharrai sarriouhi kaalee hoeeaa dhaehuree naanak mai than bha(n)g ||

What pain has burnt you, and made your body black? O Nanak, my body is battered.

jwxw pwxI nw lhW jY syqI myrw sMgu ]

jaanaa paanee naa lehaa(n) jai saethee maeraa sa(n)g ||

I have not received that water which I love.

ijqu ifTY qnu prPuVY cVY cvgix vMnu ]30]

jith ddit(h)ai than parafurrai charrai chavagan va(n)n ||30||

Seeing it, my body blossomed forth, and I was blessed with a deep and beautiful color. ||30||

rij n koeI jIivAw phuic n cilAw koie ]

raj n koee jeeviaa pahuch n chaliaa koe ||

No one lives long enough to accomplish all he wishes.

igAwnI jIvY sdw sdw surqI hI piq hoie ]

giaanee jeevai sadhaa sadhaa surathee hee path hoe ||

Only the spiritually wise live forever; they are honored for their intuitive awareness.

srPY srPY sdw sdw eyvY geI ivhwie ]

sarafai sarafai sadhaa sadhaa eaevai gee vihaae ||

Bit by bit, life passes away, even though the mortal tries to hold it back.

nwnk iks no AwKIAY ivxu puiCAw hI lY jwie ]31]

naanak kis no aakheeai vin pushhiaa hee lai jaae ||31||

O Nanak, unto whom should we complain? Death takes one's life away without anyone's consent. ||31||

dosu n dyAhu rwie no miq clY jW buFw hovY ]

dhos n dhaeahu raae no math chalai jaa(n) budtaa hovai ||

Do not blame the Sovereign Lord; when someone grows old, his intellect leaves him.

glW kry GxyrIAw qW AMn@y pvxw KwqI tovY ]32]

galaa(n) karae ghanaereeaa thaa(n) a(n)nhae pavanaa khaathee ttovai ||32||

The blind man talks and babbles, and then falls into the ditch. ||32||

pUry kw kIAw sB ikCu pUrw Git viD ikCu nwhI ]

poorae kaa keeaa sabh kishh pooraa ghatt vadhh kishh naahee ||

All that the Perfect Lord does is perfect; there is not too little, or too much.

nwnk gurmuiK AYsw jwxY pUry mWih smWhI ]33]

naanak guramukh aisaa jaanai poorae maa(n)hi samaa(n)hee ||33||

O Nanak, knowing this as Gurmukh, the mortal merges into the Perfect Lord God. ||33||
=================

ijau purKY Gir BgqI nwir hY Aiq locY BgqI Bwie ]

jio purakhai ghar bhagathee naar hai ath lochai bhagathee bhaae ||

The devoted wife in her husband's home has a great longing to perform loving devotional service to him;

bhu rs swlxy svwrdI Kt rs mITy pwie ]

bahu ras saalanae savaaradhee khatt ras meet(h)ae paae ||

she prepares and offers to him all sorts of sweet delicacies and dishes of all flavors.

iqau bwxI Bgq slwhdy hir nwmY icqu lwie ]

thio baanee bhagath salaahadhae har naamai chith laae ||

In the same way, the devotees praise the Word of the Guru's Bani, and focus their consciousness on the Lord's Name.

mnu qnu Dnu AwgY rwiKAw isru vyicAw gur AwgY jwie ]

man than dhhan aagai raakhiaa sir vaechiaa gur aagai jaae ||

They place mind, body and wealth in offering before the Guru, and sell their heads to Him.

BY BgqI Bgq bhu locdy pRB locw pUir imlwie ]

bhai bhagathee bhagath bahu lochadhae prabh lochaa poor milaae ||

In the Fear of God, His devotees yearn for His devotional worship; God fulfills their desires, and merges them with Himself.

-----------------------

ijau purKY Gir BgqI nwir hY Aiq locY BgqI Bwie ]

jio purakhai ghar bhagathee naar hai ath lochai bhagathee bhaae ||

The devoted wife in her husband's home has a great longing to perform loving devotional service to him;

bhu rs swlxy svwrdI Kt rs mITy pwie ]

bahu ras saalanae savaaradhee khatt ras meet(h)ae paae ||

she prepares and offers to him all sorts of sweet delicacies and dishes of all flavors.

iqau bwxI Bgq slwhdy hir nwmY icqu lwie ]

thio baanee bhagath salaahadhae har naamai chith laae ||

In the same way, the devotees praise the Word of the Guru's Bani, and focus their consciousness on the Lord's Name.

mnu qnu Dnu AwgY rwiKAw isru vyicAw gur AwgY jwie ]

man than dhhan aagai raakhiaa sir vaechiaa gur aagai jaae ||

They place mind, body and wealth in offering before the Guru, and sell their heads to Him.

BY BgqI Bgq bhu locdy pRB locw pUir imlwie ]

bhai bhagathee bhagath bahu lochadhae prabh lochaa poor milaae ||

In the Fear of God, His devotees yearn for His devotional worship; God fulfills their desires, and merges them with Himself.--------------------------------

gurmuiK AMqir shju hY mnu ciVAw dsvY Awkwis ]

guramukh a(n)thar sehaj hai man charriaa dhasavai aakaas ||

Within the Gurmukh is intuitive peace and poise; his mind ascends to the Tenth Plane of the Akaashic Ethers.

iqQY aUNG n BuK hY hir AMimRq nwmu suK vwsu ]

thithhai oo(n)agh n bhukh hai har a(n)mrith naam sukh vaas ||

No one is sleepy or hungry there; they dwell in the peace of the Ambrosial Name of the Lord.

nwnk duKu suKu ivAwpq nhI ijQY Awqm rwm pRgwsu ]16]

naanak dhukh sukh viaapath nehee jithhai aatham raam pragaas ||16||

O Nanak, pain and pleasure do not afflict anyone, where the Light of the Lord, the Supreme Soul, illuminates. ||16||
---------------------------------------

siqguru syvin Awpxw gur sbdI vIcwir ]

sathigur saevan aapanaa gur sabadhee veechaar ||

Those who serve their True Guru, who contemplate the Word of the Guru's Shabad,

siqgur kw Bwxw mMin lYin hir nwmu rKih aur Dwir ]

sathigur kaa bhaanaa ma(n)n lain har naam rakhehi our dhhaar ||

who honor and obey the Will of the True Guru, who keep the Lord's Name enshrined within their hearts,

AYQY EQY mMnIAin hir nwim lgy vwpwir ]

aithhai outhhai ma(n)neean har naam lagae vaapaar ||

are honored, here and hereafter; they are dedicated to the business of the Lord's Name.

gurmuiK sbid is\wpdy iqqu swcY drbwir ]

guramukh sabadh sin(j)aapadhae thith saachai dharabaar ||

Through the Word of the Shabad, the Gurmukhs gain recognition in that Court of the True Lord.

scw saudw Krcu scu AMqir iprmu ipAwru ]

sachaa soudhaa kharach sach a(n)thar piram piaar ||

The True Name is their merchandise, the True Name is their expenditure; the Love of their Beloved fills their inner beings.

jmkwlu nyiV n AwveI Awip bKsy krqwir ]

jamakaal naerr n aavee aap bakhasae karathaar ||

The Messenger of Death does not even approach them; the Creator Lord Himself forgives them.
---------------------------------------

iehu mnu sbid n ByidE ikau hovY Gr vwsu ]

eihu man sabadh n bhaedhiou kio hovai ghar vaas ||

This mind is not pierced by the Word of the Shabad; how can it come to dwell in its true home?

mnmuKIAw dohwgxI Awvx jwix mueIAwsu ]

manamukheeaa dhohaaganee aavan jaan mueeaas ||

The self-willed manmukhs are like discarded brides, ruined by coming and going in the cycle of reincarnation.

gurmuiK nwmu suhwgu hY msqik mxI iliKAwsu ]

guramukh naam suhaag hai masathak manee likhiaas ||

The Gurmukhs are embellished and exalted by the Naam, the Name of the Lord; the jewel of destiny is engraved upon their foreheads.

hir hir nwmu auir DwirAw hir ihrdY kml pRgwsu ]

har har naam our dhhaariaa har hiradhai kamal pragaas ||

They enshrine the Name of the Lord, Har, Har, within their hearts; the Lord illumines their heart-lotus.

siqguru syvin Awpxw hau sd bilhwrI qwsu ]

sathigur saevan aapanaa ho sadh balihaaree thaas ||

I am forever a sacrifice to those who serve their True Guru.

nwnk iqn muK aujly ijn AMqir nwmu pRgwsu ]31]

naanak thin mukh oujalae jin a(n)thar naam pragaas ||31||

O Nanak, radiant and bright are the faces of those whose inner beings are illuminated with the Light of the Naam. ||31||

sbid mrY soeI jnu isJY ibnu sbdY mukiq n hoeI ]

sabadh marai soee jan sijhai bin sabadhai mukath n hoee ||

Those who die in the Word of the Shabad are saved. Without the Shabad, no one is liberated.

ByK krih bhu krm ivguqy Bwie dUjY prj ivgoeI ]

bhaekh karehi bahu karam viguthae bhaae dhoojai paraj vigoee ||

They wear religious robes and perform all sorts of rituals, but they are ruined; in the love of duality, their world is ruined.

nwnk ibnu siqgur nwau n pweIAY jy sau locY koeI ]32]

naanak bin sathigur naao n paaeeai jae so lochai koee ||32||

O Nanak, without the True Guru, the Name is not obtained, even though one may long for it hundreds of times. ||32||
=============

bwhir pwKMf sB krm krih min ihrdY kptu kmwie ]

baahar paakha(n)dd sabh karam karehi man hiradhai kapatt kamaae ||

Outwardly, they do all the proper deeds, but they are hypocrites; in their minds and hearts, they practice deception and fraud.

Kyiq srIir jo bIjIAY so AMiq KloAw Awie ]

khaeth sareer jo beejeeai so a(n)th khaloaa aae ||

Whatever is planted in the farm of the body, shall come and stand before them in the end.

------------------

mn Awvx jwxu n suJeI nw suJY drbwru ]

man aavan jaan n sujhee naa sujhai dharabaar ||

The mortal being does not understand the comings and goings of reincarnation; he does not see the Court of the Lord.

mwieAw moih plyitAw AMqir AigAwnu gubwru ]

maaeiaa mohi palaettiaa a(n)thar agiaan gubaar ||

He is wrapped up in emotional attachment and Maya, and within his being is the darkness of ignorance.
========

burw kry su kyhw isJY ]

buraa karae s kaehaa sijhai ||

How can someone do bad things, and still live with himself?

AwpxY roih Awpy hI dJY ]

aapanai rohi aapae hee dhajhai ||

By his own anger, he only burns himself.

mnmuiK kmlw rgVY luJY ]

manamukh kamalaa ragarrai lujhai ||

The self-willed manmukh drives himself crazy with worries and stubborn struggles.

gurmuiK hoie iqsu sB ikCu suJY ]

guramukh hoe this sabh kishh sujhai ||

But those who become Gurmukh understand everything.

nwnk gurmuiK mn isau luJY ]46]

naanak guramukh man sio lujhai ||46||

O Nanak, the Gurmukh struggles with his own mind. ||46||
---------------------------------------

hir mMdru hir swijAw hir vsY ijsu nwil ]

har ma(n)dhar har saajiaa har vasai jis naal ||

The Lord built the Harimandir, the Temple of the Lord; the Lord dwells within it.

gurmqI hir pwieAw mwieAw moh prjwil ]

guramathee har paaeiaa maaeiaa moh parajaal ||

Following the Guru's Teachings, I have found the Lord; my emotional attachment to Maya has been burnt away.

hir mMdir vsqu Anyk hY nv iniD nwmu smwil ]

har ma(n)dhar vasath anaek hai nav nidhh naam samaal ||

Countless things are in the Harimandir, the Temple of the Lord; contemplate the Naam, and the nine treasures will be yours.

Dnu BgvMqI nwnkw ijnw gurmuiK lDw hir Bwil ]

dhhan bhagava(n)thee naanakaa jinaa guramukh ladhhaa har bhaal ||

Blessed is that happy soul-bride, O Nanak, who, as Gurmukh, seeks and finds the Lord.

vfBwgI gV mMdru KoijAw hir ihrdY pwieAw nwil ]48]

vaddabhaagee garr ma(n)dhar khojiaa har hiradhai paaeiaa naal ||48||

By great good fortune, one searches the temple of the body-fortress, and finds the Lord within the heart. ||48||
------------------------------

qnu mnu saupy jIA sau BweI ley hukim iPrwau ]

than man soupae jeea so bhaaee leae hukam firaao ||

She surrenders her body, mind and soul, O Siblings of Destiny, and lives according to the Hukam of His Command.

jh bYswvih bYsh BweI jh Byjih qh jwau ]

jeh baisaavehi baiseh bhaaee jeh bhaejehi theh jaao ||

I sit where He wishes me to sit, O Siblings of Destiny; wherever He sends me, I go.

eyvfu Dnu horu ko nhI BweI jyvfu scw nwau ]

eaevadd dhhan hor ko nehee bhaaee jaevadd sachaa naao ||

There is no other wealth as great, O Siblings of Destiny; such is the greatness of the True Name.

sdw scy ky gux gwvW BweI sdw scy kY sMig rhwau ]

sadhaa sachae kae gun gaavaa(n) bhaaee sadhaa sachae kai sa(n)g rehaao ||

I sing forever the Glorious Praises of the True Lord; I shall remain with the True One forever.
---------------

sbdu cIin iqK auqrY mMin lY rjwie ]

sabadh cheen thikh outharai ma(n)n lai rajaae ||

Remember the Shabad, and your thirst shall be relieved; surrender to the Will of the Lord.

cwry kuMfw Joik vrsdw bUMd pvY shij suBwie ]

chaarae ku(n)ddaa jhok varasadhaa boo(n)dh pavai sehaj subhaae ||

The clouds are heavy, hanging low, and the rain is pouring down on all sides; the rain-drop is received, with natural ease.

jl hI qy sB aUpjY ibnu jl ipAws n jwie ]

jal hee thae sabh oopajai bin jal piaas n jaae ||

From water, everything is produced; without water, thirst is not quenched.

nwnk hir jlu ijin pIAw iqsu BUK n lwgY Awie ]55]

naanak har jal jin peeaa this bhookh n laagai aae ||55||

O Nanak, whoever drinks in the Water of the Lord, shall never feel hunger again. ||55||
--------------------------------

bwbIhw qUM shij boil scY sbid suBwie ]

baabeehaa thoo(n) sehaj bol sachai sabadh subhaae ||

O rainbird, speak the Shabad, the True Word of God, with natural peace and poise.

sBu ikCu qyrY nwil hY siqguir dIAw idKwie ]

sabh kishh thaerai naal hai sathigur dheeaa dhikhaae ||

Everything is with you; the True Guru will show you this.

Awpu pCwxih pRIqmu imlY vuTw Chbr lwie ]

aap pashhaanehi preetham milai vut(h)aa shhehabar laae ||

So understand your own self, and meet your Beloved; His Grace shall rain down in torrents.

iJim iJim AMimRqu vrsdw iqsnw BuK sB jwie ]

jhim jhim a(n)mrith varasadhaa thisanaa bhukh sabh jaae ||

Drop by drop, the Ambrosial Nectar rains down softly and gently; thirst and hunger are completely gone.

kUk pukwr n hoveI joqI joiq imlwie ]

kook pukaar n hovee jothee joth milaae ||

Your cries and screams of anguish have ceased; your light shall merge into the Light.

nwnk suiK svin@ sohwgxI scY nwim smwie ]56]

naanak sukh savanih sohaaganee sachai naam samaae ||56||

O Nanak, the happy soul-brides sleep in peace; they are absorbed in the True Name. ||56||

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http://www.sikhitothemax.com/Page.asp?SourceID=G&PageNo=1426

slok mhlw 9 ]

salok mehalaa 9 ||

Salok, Ninth Mehla:

gun goibMd gwieE nhI jnmu AkwrQ kInu ]

gun gobi(n)dh gaaeiou nehee janam akaarathh keen ||

If you do not sing the Praises of the Lord, your life is rendered useless.

khu nwnk hir Bju mnw ijh ibiD jl kau mInu ]1]

kahu naanak har bhaj manaa jih bidhh jal ko meen ||1||

Says Nanak, meditate, vibrate upon the Lord; immerse your mind in Him, like the fish in the water. ||1||

Salok Mehla 9 started at 4.15 am and is read very slowly but nicely. Akhand Path finished at 4.45am

Gurbani

2011-09-20T22:35:00.002+10:00

http://www.sikhitothemax.com/Page.asp?SourceID=G&PageNo=1333

pRBwqI mhlw 3 ]

prabhaathee mehalaa 3 ||

Prabhaatee, Third Mehla:

inrguxIAwry kau bKis lY suAwmI Awpy lYhu imlweI ]

niraguneeaarae ko bakhas lai suaamee aapae laihu milaaee ||

I am unworthy; please forgive me and bless me, O my Lord and Master, and unite me with Yourself.

qU ibAMqu qyrw AMqu n pwieAw sbdy dyhu buJweI ]1]

thoo bia(n)th thaeraa a(n)th n paaeiaa sabadhae dhaehu bujhaaee ||1||

You are Endless; no one can find Your limits. Through the Word of Your Shabad, You bestow understanding. ||1||

hir jIau quDu ivthu bil jweI ]

har jeeo thudhh vittahu bal jaaee ||

O Dear Lord, I am a sacrifice to You.

qnu mnu ArpI quDu AwgY rwKau sdw rhW srxweI ]1] rhwau ]

than man arapee thudhh aagai raakho sadhaa rehaa(n) saranaaee ||1|| rehaao ||

I dedicate my mind and body and place them in offering before You; I shall remain in Your Sanctuary forever. ||1||Pause||

Awpxy Bwxy ivic sdw rKu suAwmI hir nwmo dyih vifAweI ]

aapanae bhaanae vich sadhaa rakh suaamee har naamo dhaehi vaddiaaee ||

Please keep me forever under Your Will, O my Lord and Master; please bless me with the Glorious Greatness of Your Name.

pUry gur qy Bwxw jwpY Anidnu shij smweI ]2]

poorae gur thae bhaanaa jaapai anadhin sehaj samaaee ||2||

Through the Perfect Guru, God's Will is revealed; night and day, remain absorbed in peace and poise. ||2||

qyrY BwxY Bgiq jy quDu BwvY Awpy bKis imlweI ]

thaerai bhaanai bhagath jae thudhh bhaavai aapae bakhas milaaee ||

Those devotees who accept Your Will are pleasing to You, Lord; You Yourself forgive them, and unite them with Yourself.

qyrY BwxY sdw suKu pwieAw guir iqRsnw Agin buJweI ]3]

thaerai bhaanai sadhaa sukh paaeiaa gur thrisanaa agan bujhaaee ||3||

Accepting Your Will, I have found everlasting peace; the Guru has extinguished the fire of desire. ||3||

jo qU krih su hovY krqy Avru n krxw jweI ]

jo thoo karehi s hovai karathae avar n karanaa jaaee ||

Whatever You do comes to pass, O Creator; nothing else can be done.

nwnk nwvY jyvfu Avru n dwqw pUry gur qy pweI ]4]2]

naanak naavai jaevadd avar n dhaathaa poorae gur thae paaee ||4||2||

O Nanak, nothing is as great as the Blessing of the Name; it is obtained through the Perfect Guru. ||4||2||

Akhand Path on Sikhnet Radio

2011-09-20T19:40:00.000+10:00

I have been listening to http://www.sikhnet.com/radio channel 5 Akhand Path. In the morning, it was at page 977 and now its only p.1277 after 13 and a half hours. Waiting for the path to finish. It was a good option to make my house nice before the new baby comes, since I didn't have the energy to organise and do seva for a live path. I heard a lot more than I would have as pathis don't read aloud at night and they also rush it to finish it on time. It defeats the purpose of getting a path done for listening. Another 6 hours worth left which will be another 150 pages.

http://www.sikhitothemax.com/page.asp?SourceID=G&PageNo=1277

hir nwvY no sBu ko prqwpdw ivxu BwgW pwieAw n jwie ]

har naavai no sabh ko parathaapadhaa vin bhaagaa(n) paaeiaa n jaae ||

Everyone longs for the Name of the Lord; without good destiny, it is not obtained.

ndir kry guru BytIAY hir nwmu vsY min Awie ]

nadhar karae gur bhaetteeai har naam vasai man aae ||

When the Lord bestows His Glance of Grace, the mortal meets the True Guru, and the Lord's Name comes to dwell within the mind.

nwnk nwmy hI piq aUpjY hir isau rhW smwie ]8]2]

naanak naamae hee path oopajai har sio rehaa(n) samaae ||8||2||

O Nanak, through the Name, honor wells up, and the mortal remains immersed in the Lord. ||8||2||