By rethinking fundamentally what it means to confer the potency of ideation upon primal facts such as the conscious use of the human hand, one can discard much muddIed thinking which is the prolific parent of a vast progeny of distrustful, fearful, weak and wayward thoughts that are constantly tending in a downward direction. Spiritual will can be strengthened when a person meditates upon the cosmic activity which is partly conveyed through creation myths, and may be grasped metaphysically in terms of the abstract becoming more and more, yet only incompletely, concrete. There must be a firm recognition of the necessary gap – inherently unbridgeable – between the unconditioned and the conditioned, between noumenal light and its phenomenal reflections. For those who begin to sense this in the ever-changing world, it can help to initiate a revolution in their everyday relationships. The true occultist starts at the simple level of constant thoughtfulness and moves to a mode of awareness whereby he can effortlessly put himself into the position of another human being.

 It is the hallmark of spiritual maturity that one has no sense of psychological distance from another, that one cannot only salute but also share the unspoken subjectivity of another human being. When a thoughtful person begins to look at others in this way, the need for involuntary karma and mere extensions to superficial human contact will be replaced by the inward capacity, through every opportunity that comes naturally, to discover the universal meaning of human evolution, the potential richness and actual limitations of human nature, and the shared pathos of the spiritual pilgrimage of humanity. As depth of awareness is gained, it is possible to educate one’s perceptions and one’s responses to the world, cleansing the mind and the heart, and releasing the spiritual will. One can cultivate a real taste for the rarefied altitudes of Himalayan heights whereupon sublime truths are experienced as noumenal realities.

 The awakening of intuitive insight is an essential prerequisite to authentic participation in human life. Noetic awakening presupposes that one learns to take nothing for granted, and repeatedly re-creates a sense of wonder and openness. It is necessary to increase silence in relation to speech, contemplation in relation to action, and deliberation in relation to impetuous response. Living from within, each day becomes charged with rich significance and is a vital link in a continuous thread of creative ideation. So immense are the potentials of human consciousness that for a true yogin a single day is like an entire incarnation. When individuals truly kindle the spark of Buddhi-Manas, they can rapidly move away from the nether region of dark distrust and abject dependence, and actively think in terms of the high prerogatives and vast possibilities of human life. Through calm contemplation they can come closer to the highest energies in the cosmos. Through proper alignment with what is above and within, they readily perceive the world as a shadowy reflection of reality, and also see beyond fleeting images to the hidden core of what gives vitality and continuity to the stream of consciousness. The restoration of Buddhic perception gives a preliminary understanding of what it is like to become constitutionally incapable of distrust, delusion, cowardice and craving. The mental portrait of the self-governed Sage, whoever remains in effortless attunement to the parentless Source, becomes a transforming reality in daily life. One no longer inhabits the terrestrial region of time and space in which linger many deluded souls for whom one feels true compassion, but one ascends to the empyrean of divine ideation.

 Noble resolves and self-binding commitments are accessible to the spiritual will that is allied with the active aspect of Buddhi, which is Kundalini. In the manifest world Fohat is cosmic electricity, which vitalizes everything and is the intelligent guiding force behind all combinations, permutations and separations which occur throughout all the kingdoms of Nature. But in the unmanifest realm Fohat is pure consciousness, the energy of potential ideation. This plane of spiritual unity and volition cannot be approached except by intensely developing the power of abstraction. Suppose that a person starts simply with the difficult but necessary meditation upon the corpse. Every human being knows that one day the body will be stiff like a log of wood, and whether it is burnt or buried it will have already begun to disintegrate from what is arbitrarily called the moment of death, about which there is much uncertainty. When is that moment of death? Is it when the heart ceases to beat and the breathing stops, or is it when electrical activity in the brain subsides? Theosophically, there are further critical questions about the progressive withdrawal of the immortal monad from its different vestures. The astral that is bound up with the physical body must go with the disintegrating body because even for disintegration there must be an invisible basis of intelligence, provided by the gross astral. But there are other aspects of the astral that are connected with the departing principles. Profound meditation upon one’s corpse and the moment of death can result in a critical distance and increasing freedom from personal anticipations about the coming weeks, months and years. If a person finds anything morbid in this meditation, it is because consciousness has become escapist, delusive and pleasure-oriented. But if one is ardently concerned with meaning and significance, with ethical considerations of right and wrong, with obligation and responsibility, then one may calmly and detachedly see the moment of death as the completion of a cycle of fulfilment of earthly duties and spiritual exercises.

Raghavan Iyer
The Gupta Vidya II


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