Most of the blog entries were synthesized from various works. The original intent is to clarify for myself the information that had come. There was a need to ensure the integrity of the information received by cross checking them with others. With Theosophy and Ageless Wisdom as the basic framework, the “new information” must be in harmony. It must also resonate with a deeper reality within. I am sharing this synthesis with the view that it also assists the reader in clarifying and discerning for him/herself the truth, relative as it may seem.

The root doctrine of Ageless Wisdom is also the basis of the “esoteric (hidden) traditions” of most major world religions:
1. Cabbala of Judaism
2. Ancient Gnosticism, Essenes and Nazarene, and the Medieval Rosicrucian and Masonry in Christianity
3. What HP Blavatsky called “Esoteric Buddhism”
4. Sufism in Islam
5. Vedanta, Upanishads and Yoga of Hinduism

In the late 19th century, Helena P. Blavatsky (1831-1891)reintroduced the Ageless Wisdom through various works, such as “The Secret Doctrine” and “Isis Unveiled.” She called it "Theosophy;" she also established the Theosophical Society, under the guidance of Ascended Masters known to the world as Masters Morya, Kuthumi and Djwal Khul (who purportedly appeared to the world as the Three Magi during the birth of Jesus).

Blavatsky claimed her main source as an ancient book called "The Book of Dzyan" (from the Sanskrit Dhayana, meaning "mystic meditation"). In c. 400 BC, the book found its way as the Chinese "C'han Philosophy" and the Japanese "Zen," both of which took root from Buddhism.

Blavatsky also wrote "The Voice of the Silence," derived from "The Book of the Golden Precepts," which she claimed had the same origin as the "Book of Dzyan." Many of the Golden Precepts can be read in the Bhagavad Gita. Another book, "Light on the Path," written by Mabel Collins, was also derived from this source. A third book, "At the Feet of the Master," written by J. Krisnamurti (at 15 years old) completes a trilogy, considered as the basic tenets of “Theosophy.”

After Blavatsky died, the society underwent changes and spawned several other groups, such as the Esoteric Order of the Golden Dawn (MacGregor Mathers), Fraternity of the Inner Light (Dion Fortune), the “new” Rosicrucians and “Masonry,” the Anthroposophical Society (Rudolf Steiner) and the World Order of the Star (J. Khrishnamurti).

Alice A. Bailey, formerly an associate of Theosophical Society, also spun off with her Lucis Trust. She authored 24 books on esoteric philosophy, guided by Master Djwal Khul (DK) for 30 years (1919-1949) on a more advanced presentation of the Ageless Wisdom. She founded the Arcane School, training aspiring world servers in esoteric work.

After Bailey, several "guided" authors advanced the Ageless Wisdom. The information from these authors was the basis for the Ageless Wisdom Updates.

Among the major sources for this synthesis are the writings of/from H.P. Blavatsky, C.D. Leadbeater and Douglas Baker of the Theosophical Society; Alice A. Bailey of the Lucis Trust; Janet MacClure of the Tibetan Foundation; Hilary Hargreaves and Mark Brittain of the School of Inner Light; Genesis 2012; Kryon, through Carroll Lee; and the Pleiadians, through Barbara Marciniak & Amorah Quan Yin. The sources were appropriately labeled.

This synthesis is divided (initially) into 5 parts:
Part I - The Logos and Creation (Planes, Dimensions, and Human Evolution)
Part II - The 12 Rays and Spiritual Hierarchy
Part III - Cosmic Humans/Groups & Elohims, Archangels and Secret Rays
Part IV - Humans: Chakras (Centers), DNA, Electromagnetic Forces, Light Bodies, Layers of Consciousness
Part V - Updates and further elaboration of the 4 Parts.
-- Earth, DNA and Humanity (3 Part Series)
-- Ageless Wisdom and the Book of Revelation (3 Part Series)
-- Esoteric Astrology (3 Part Series)
-- Global Calamities and Human Evolution (3 Part Series)

The presentations (entries) are from newest to oldest. That is, Part I is the earliest and thus the oldest entry.

Discernment is very important when dealing with Ageless Wisdom. Mastership, from the viewpoint of the Master DK, is about "mastery of oneself" and not about "having pupils." (DK's Introduction in Violet Starre's "The Diamond Light,"2000)

Dion Fortune (in "The Esoteric Orders and Their Works," p. 83) explained: “upon the mundane plane, it is impossible to escape from the limitations of the human personalities. A great occultist will make a great occult school, but upon his death the mantle may fall upon unworthy shoulders and the glory be departed or turned to corruption.” Fortune added: some (mystery schools) have flourished unchecked, feared and revered by the people they guided, sometimes fallen into evil ways as the degenerated voodoo schools. Some retained a noble tradition as in certain Indian and Chinese schools and monastic orders, accepted as part of racial life.

In the words of Khrisnamurti (“The First and Last Freedom”): “It is through self-knowledge, not through belief in somebody else’s symbols, that a man comes to the eternal reality, in which he is being grounded...Our system of upbringing is based upon what to think, not how to think.”

In the words of the Master DK, the Tibetan (Introduction of AABailey Books, 1935) who inspired this synthesis: “the books that I have written are sent out with no claim for their acceptance. They may or may not be correct, true and useful…If the teaching conveyed calls forth a response from the illumined mind of the seeker in the world, and bring a flashing forth of his intuition, then let that teaching be accepted. But not otherwise.”

From Master Kuthumi (through Michelle Eloff): “A liberated spirit never needs to hold onto anything because every moment provides what is needed, because the moment is perfect… your daily purpose makes up for your greater purpose on Earth. Do not waste time searching for the grand purpose of your life. Be present and embrace the purpose of the moment. Every moment has a purpose, which is why you are in it.”

Wednesday, February 23, 2011

Esoteric Psychology, Part 3: The Soul, Spirit and the Bridge

The Self or Soul                                                                           
The self, according to Carl Jung, is the mid-point of the personality around which all the other systems are constellated. It holds the systems together and provides the personality with unity, equilibrium, and stability. It is life’s goal, which motivates humans to seek for wholeness. The psyche, Jung adds, is purposeful and has a natural urge to grow to wholeness.

The self is a wholeness that transcends all consciousness. To reach transformation, one lets go the persona, face the shadow, inner darkness, and recognize the contra-sexual side of one’s nature – the anima or animus. One must own all those aspects of oneself that were projected into others. 

Before a self can emerge, it is necessary for the various component of the personality to be developed and integrated. For this reason, the archetype of the self does not become evident until the person has reached middle age.  At this time, the person begins to make a conscious effort to change the center of the personality from the conscious ego to one that is mid-way between consciousness and unconsciousness. This mid-point is the province of the self.

From the viewpoint of esoteric psychology, Jung’s concept of the self is equivalent to the soul, the entity that lives across lifetimes. The soul is an energy vortex or consciousness center, which draws matter from still subtler realms. It may also refer to the momentum of the essence as it goes through the process of individualization.

The soul, as the essence of the perfect human being, having a quality of its own, is possible, because it can be conceived by the personality. While it is separate from the personality, it is nevertheless always a part of the personality. The soul provides the ideal and serves as the guide towards itself, as the essence. The personality together with the soul essence develops the ego, the particular note of the human being.

The soul enters the world at the time of the baby’s physical birth and guides the child in the latter’s innocence. It may, however withdraw and remain in the causal realm when the personality becomes enmeshed in the material world and adopts a rigid persona or mask. It can only express itself as the individual gains a new function, a new way of perceiving reality. 

Just as the function of breathing begin at birth and the new function of abstract reasoning at the end of childhood, so at the moment of maturity, the new function begins, based on man’s consciousness of his existence and of his relation to the universe, to sustain his creative power and express his essence. 

Evolution and Soul Development

Evolution as used here means the advancement of consciousness power in overcoming physical limitation and all conscious states that would inhibit the full expression of the spark of Love in all kingdoms of intelligence.

True evolution is "spiritual evolution" whereby the consciousness vehicles evolve toward the divine self in concert with one another. Spiritual evolution coordinates the enlightenment of consciousness vehicles giving sustaining purpose to life through Love and Wisdom.

As the personality draws more experiences as a human being, it then comes closer to the ideal, the soul.  At the same time, it enables the soul to become more and more manifested reality in the personality.

This process is known in Sanskrit as yoga, union, or antakarana the bridging, the gradual upward movement of the personality towards its essence on one hand, and the gradual downward movement of the soul, as essence, to connect with the personality, on the other hand.

The process may be likened to a butterfly undergoing metamorphosis. Initially, the personality, as the worm, only perceives itself as a worm. Eventually, as the person reflects on human essence and the more he separates his aim from the habits and failings of the personality, the more intense he will become conscious of self, in the process building a cocoon. Inside the cocoon, gradually, the person’s most hidden weaknesses, self-indulgences, excesses, longing, capacities and aspirations will be drawn into the light of the new consciousness. Eventually, he becomes the butterfly, a transformed self.   

                  In the course of the development of the individual’s consciousness, life reaches him in two ways, by tuition that the world gives and by intuition, the working of the inner self. As one develops, intuition increases and one does not depend so much as before on the instruction that the world provides.

The new function, awakened at maturity or at the peak of the person’s life, may reveal to man a sudden vision of the whole, of which the other functions have given him but partial and conflicting glimpses. Sometimes in the same awakening, it may also reveal to him a new expression of the whole, to the fulfillment of which all the rest of his life will be dedicated. 

The awakening enables man to perceive directly and personally a cosmos in its unity. Only in the discovery of such a new function enables man to continue to ascend to a different level of maturity. This new function is referred to Abraham Maslow’s drive for self-actualization.

These realizations or apprehended expansion of consciousness are under natural laws, and come in due course to every soul. In normal degrees, they are undergone daily by every human being, as his mental grip of life and experience gradually grows, accompanied by the expansion of knowledge. These experiences become initiations into the wisdom when the knowledge gained is consciously sought for and is applied to life, willingly used in service for others and intelligently utilized on the side of evolution.   

Bridging Personality and Soul

The antahkarana, “the bridge” between personality and soul involves two major processes.[1]
First is the integration of the bodies of the personality - the physical, emotional and lower mental bodies, anchored in the physical body. Such integration manifests as a “balanced personality”, and characterized by a person whose physical body; instincts and emotions are under the direction of reason. 


           The second involves the process of soul expression through the personality. It will be recalled that the soul is composed of matter from the higher planes of the fifth (will), fourth (intuition) and higher mental level (the abstract mind). These bodies form the upper triad of man, which reside in the causal body (matter from the higher mental plane). The attempt of the soul, the three-fold essence of man, to come down to the level of the personality, may be represented as an inverted triangle or pyramid, reaching down to the personality through the facility of the mental plane, as it were, it reaches down to the abstract level, while the personality reaches up through reason (lower mental).

The antahkarana has three stages, in terms of the shift of focus. First, the mind would be set working at a geometric pace with the transference and unity of the concrete mind with the abstract mind. This implies the shift from ordinary function of the intellect, to the higher function of abstract thinking. With this bridging, the person begins to draw more matter from the higher mental plane. He thus thinks in terms of the world of ideas, of beauty, perfection and the attributes associated with God – all-powerful, all-loving and all-knowing. The world of the formless can thus manifest in the world of forms. 

                The second is the bridging of the astral or emotional body with intuition (or buddhic body). This stage implies that intuition, as conscience, manifests in the emotional aspect (astral body) of the human being. With the resurgence of greater, deeper feelings, man becomes capable of greater love and understanding, particularly in so far as he relates to all being in the world.

The third aspect relates to the bridging, first of the root center (physical) to the crown center (atmic or will), then of both, with the brow center (balance and harmony).    This implies the marriage of matter and essence, but this time with the consciousness of the individual soul. Thus, the soul manifests as a threefold being in the personality; the individual becomes integrated with the essence. It then enters the soul-path towards integration with spirit as an Adept. This is symbolized in the “Star of David.”                     

             The awakening of consciousness is preceded by a period of gradual development, with the awakening being instantaneous at the moment of self-realization, succeeded by another period of gradual evolution. This period of gradual evolution, in its turn, leads to a later crisis, called “initiation.” From a thinking entity, the human being is gradually initiated into an intuitive and spiritual existence.

When the unity is achieved, then the personality is absorbed into a different higher form, a consciousness equivalent to an adept or a sage who has attained wisdom. The soul, as the essence of the perfect human being, also recedes (or ascends) and becomes a different essence, a different ideal, the essential “spirit-self,” which is the individual link to the origin of life itself.  The spirit-self is the unit of consciousness, the “breath of life” or monad from a First Cause.

[1] Dr. Douglas Baker and Celia Hansen,  Superconsciousness Through Meditation, Samuel Weiser, Inc., NY, pp. 15-16

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