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 II: The Personality, Persona and Collective Unconscious

Personality and Psyche              
                The human psyche, according to Carl Jung, consists of three parts – the conscious, the personal unconscious and the collective unconscious. The conscious is that which is awake in man, the one that perceives. The personal unconscious lays near the surface, which contains the “shadow,” the primitive, uncivilized part of the human species, which usually appears in dreams as a person of the same sex.
Below the shallow waters of the personal unconscious lies the collective unconscious, which contains the dreams and symbols from the whole history of mankind. It also contains man’s religious aspirations, his need to define his existence, his soul. When these deeper aspirations appear in dreams, they manifest as a person of the opposite sex, called the anima, the Latin word for soul. For females, the soul being is male and called animus.

                The person already have these parts at the time of birth and are stored in both the DNA and the brain, waiting to express themselves, depending on the trigger mechanisms in the environment, the circumstances which would make them manifest. This relates to the eastern concept of karma, which may be defined as the momentum for potential action, generated from past actions. They were deeply ingrained as patterns of behavior of the person drawn from both the collective memory of the species and the personal circumstances (and actions) of previous incarnations of the individual.
The ego is the conscious mind, made up of conscious perceptions, memories, thoughts and feelings. It is responsible for feelings of identity and continuity. From the viewpoint of a person, it is regarded as the center of consciousness, what the person thinks he is. It does not mean egotistical, but a sense of “I-ness,” the chief executive officer of the personality.

The ego is apparently already born with the personality. It is the personality, as the personality consciously knows it. It is, in fact the core of the personality, drawing to itself a cohesive and rigid energy patterns from the subtler realms of the physical (etheric or quantum realm), emotional (or astral) and mental worlds.    
            The personal unconscious consists of experiences that were once conscious, but which were repressed, suppressed, forgotten or ignored; or experiences that were too weak to cause a conscious impression.

           A complex is an organized group or constellation of feelings, thoughts, perceptions and memories that exist in the personal unconscious, attracting to it or constellating various experiences. A person is born with a set of patterns in the personal unconscious, reflected in his deepest memories. However, as he interacts with the social environment, he accumulates experiences that add on the composite personal unconscious or release some complexes. The content of the personal unconscious is accessible to the ego.

Collective Unconscious and Persona

               The collective unconscious is the storehouse of latent memories inherited from one’s ancestral past that includes the racial history of humans as a separate species, including their pre-human or animal ancestry.

             Archetypes are the structural components of the collective unconscious. An archetype is a universal thought form (idea) that contains a large element of emotion. It is a permanent deposit in the mind of an experience that has been constantly repeated for many generations.
The animus and anima are the male and female archetypes respectively in a person. These archetypes, although conditioned by the sex chromosomes and the sex glands are the products of the racial experience of man with woman and vise-versa. The shadow archetype consists of the animal instincts that humans inherited in their evolution from the lower forms of life. It is responsible for the conception of “the original sin.” When projected outward, it is the conception of the devil or the enemy.    

The persona is the mask worn by the person in response to the demands of social convention and tradition and to his or her own archetypal needs. It is the role assigned to one by society, the part that society expects him to play. In practical terms, the persona is the composite of the various roles that the person plays in his lifetime – a good boy or girl, the parent and spouse, the employee or supervisor, all roles which relate to conforming to socially accepted norms.

In ordinary living, an individual may become so attached to the roles he plays to the point that he equate the persona with his ego. In experiencing setbacks with respect to any one role played in life, only then will the ego reflect and acknowledge that he is not his role, that there is indeed a distinction between the role and the actor of the play.

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