AQUARIAN HARMONY

    'Our old writers said that Vach is of four kinds....para, pasyanti, madhyama, vaikhari (a statement found in the Rig-Veda and the Upanishads).... Vaikhari-Vach is what we utter.' It is sound, speech, that
again which becomes comprehensive and objective to one of our physical
senses and may he brought under the laws of perception. Hence: 'Every
kind of Vaikhari-Vach exists in its Madhyama...Pasyanti and ultimately in its Para form.... The reason why this Pranava is
called Vach is this, that these four principles of the great Kosmos
correspond to these four forms of Vach.... The whole Kosmos in its
objective form is Vaikhari Vach; the light of the Logos is the madhyama form; and the Logos itself the pasyanti form; while Parabrahmam is the para (beyond the noumenon of all Noumena) aspect of that Vach.'

The Secret Doctrine, i 432

    Harmony
is the central idea in Aquarian thought. Compassionate sacrifice and
intelligent suffering are the necessary means to an understanding of
harmony; their eventual fruition is noetic self-knowledge. Spiritual
growth is epitomized by the image of the silent, ceaseless construction
of the Temple of Truth, precipitated in its crystalline splendour by
meditative action out of the Akashic waters of life. True spiritual
will, the conscious direction of energy by intelligent ideation and
self-conscious volition, is the supreme criterion and sovereign
talisman of Aquarian humanity. Opposed to this vision are the
irrational and involuntary forces of blind desire, the persistent and
obscuring veil cast over human perception and action through lives of
thoughtless involvement with the grosser fields of material nature.
Aquarians can readily grasp this problem, but they are few and far
between. The therapeutic Aquarian standpoint depends upon a fundamental
appreciation, through meditation, of the metaphysical structure of all
reality and Nature, of God and Man.

    The
idea of cosmic harmony and human solidarity is as old as the Vedas and
is vital to every authentic spiritual tradition. Long before the
Christian era, at the time of Confucius and Buddha, when the basis for
civilization was being laid in different parts of the world, Pythagoras
required all his diligent pupils to study arithmetic, geometry,
astronomy and music. Musical harmony was considered one of the four
branches of mathematics, a reflection of the deeper nature of spiritual
harmony. At some instinctive level, all human beings recognize the
difference between harmonious and disharmonious movement. In one of the
first human rites of initiation, learning to walk, it is necessary to
learn, to assimilate and to embody some understanding of the
relationship between harmony and self-direction. The art of physical
movement is analogous to the mystical process of treading the spiritual
Path. Pythagoras said that he could understand the inward nature of a
human being by watching the way he or she walked, because he
comprehended the continuous embodiment of universal harmony which
extends from the highest to the lowest in Nature and Man.

    Pythagoras esteemed the Deity (the Logos) to be the centre of unity and 'Source of Harmony.' We say this Deity was the Logos, not the MONAD that dwelleth in Solitude and Silence, because Pythagoras taught that UNITY being indivisible is no number....
The Pythagoreans asserted that the doctrine of Numbers – the chief of
all in Esotericism – had been revealed to man by the celestial deities;
that the world had been called forth out of Chaos by Sound or Harmony,
and constructed according to the principles of musical proportion; that
the seven planets which rule the destiny of mortals have a harmonious
motion 'and intervals corresponding to musical diastemes, rendering
various sounds, so perfectly consonant, that they produce the sweetest
melody, which is inaudible to us, only by reason of the greatness of
the sound, which our ears are incapable of receiving.'

Ibid., i 433

    To
rise above a merely instinctual awareness of harmony and to become a
more receptive agent and instrument of cosmic harmony, one must
apprehend the idea in reference to the mind and the heart and
understand too the rhythms of the invisible vestures. One must reflect
upon what it means, first of all, to see oneself as a source of
harmony, a Logoic being, capable of centering oneself in consciousness
at that point in abstract space which is indivisible, unconnected with
any form. This point is a focus of concentration, and also a point from
which there can be diffused in every direction, as in a sphere, radii
reaching out with deliberation and benevolence towards every life-atom.
Whether putting on one s clothes, or eating food, or sitting down, one
is always dealing with life-atoms. How grateful and gentle is one
towards everything that one has the privilege of touching and using? To
increase benevolence one must locate oneself correctly through
meditation, heightening awareness from a central point of harmony. In
the Bhagavad Gita, Krishna instructs Arjuna to take the point
between the eyes as his starting-point in coming to see himself as a
centre of harmony. A being is not his eyes, his ears, his mouth, his
head, not any of his organs nor his entire body. But he can be the
mystical point between the eyes.

    This
meditative exercise to see oneself as a monadic point should be
complemented by an effort to see what is at the core of every
relationship with other human beings. What gratitude does one owe one's
father, who initiated one's physical incarnation by providing not only
one's bone structure but also the seminal essence out of which the body
was formed? What reverence does one owe to one's mother, who gave not
only the flesh and soft tissue of the body, but also the egg itself
from which was born the embryo that was gestated for seven months in
the womb and then protected for two more months before being delivered?
What does one owe one's spouse and children in the present lifetime and
one's former spouses and children in all one's former lives? What is
crucial in one's relationship to one's friends and neighbours and their
families who constitute the community one lives in, and what is at the
core of one's relationships in one's sphere of work?

    All such questions highlight the crux of one's dharma, that
which upholds a human being, linking him or her to the entire fabric of
human life. If human beings would only begin to centre themselves
through meditation, reflection and preparation, they would realize the
great privilege of entering the world. One must prepare oneself
inwardly before using one's eyes, if one would see other human beings
reverentially as points of light. If one is going to speak
compassionately, not compulsively, one must consider before speaking
how one's words may be relevant or beneficial to another. "Please" or
"Thank you" must be said sincerely, not automatically; favours must be
asked kindly, not imperiously. By coming to see life in terms of the
primary facts of birth and death, one may learn to act with
deliberation and noetic discernment, like an orderly in a hospital who,
though always very busy, does not mind being overlooked. By a smile, by
a word or by silent exemplification alone, one may remain centered as a
monadic point, giving off therapeutic vibrations to all.

    Seen
in this way, life can be extraordinarily beautiful and simple. Life
seems difficult only because so much comes in the way of understanding
oneself as a source of harmony. Human beings are continually concerned
with the boundaries between themselves as individuals, yet those
boundaries exist only in the realm of ephemeral forms, and therefore
provide no stable basis for self-centering. Without deep meditation and
fundamental metaphysics, it is impossible to learn anything significant
about centering oneself in consciousness. Thus, thousands of people who
use those terms loosely are looking for disciples and not finding any
who will stay with them. That is because they never stayed with
anything themselves; they have hence not centered themselves in their
own consciousness. Like the dilettantes Plato warned against in his
portrayal of democracy, they have no internal sense of priority or
proportion, and hence no spiritual will. Yet there exists today an
increasing number of Aquarian pioneers, like the scattered droplets
presaging the monsoon, who have begun in earnest the difficult task of
gradually centering themselves in the Verbum – Brahma Vach.

    By
removing what is excessive and by refining a sense of what is
essential, they are learning to radiate benevolence and intelligence.
They are learning the constructive use and dissemination of thought,
feeling and will-energy. They have become self-consciously engaged in
the transformation of the energy-field of the entire earth, that grand
project which is the task of the Aquarian Age. The forces of harmony
will be progressively strengthened, whilst disharmony will become
nothing but a dialectical opportunity for growth. As the Aquarian Age
unfolds, there will be a continuous increase in human awareness, a
deepening of privacy. Each human being will become more of a solitary
person of silence and meditation. In mature Aquarian culture, what is
said and done will be meaningful and thoughtful, deliberate and
discerning, but rendered with ease, sweetness and even beauty.

    Clearly,
the transformation from Piscean to Aquarian civilization poses an
extraordinary challenge. Yet the resources available to any human being
who wishes to assist this transformation are tremendous. The internal
reservoirs of Akashic energy and ideation potentially available to the
aspiring human soul are virtually infinite. To tap them
self-consciously and thereby to contribute to the civilization of the
future requires an understanding of metaphysics grounded in meditation
as well as a moral self-discipline enlightened by at least some
preliminary understanding of the arcane teachings about cosmic
hierarchies. The greatest conceptual barrier to a practical increase in
the sense of human solidarity is the mistaken notion that human beings
must do something to unify the world. It is an ultimate and irreducible
metaphysical fact that the world is already one. All beings are one,
and all Being is One. Since all beings are one in a primordial
invisible state, the true task is to mirror that unity on the lower,
manifested planes of differentiated thought and action. This is
impossible without first reaching towards that invisible unity, and
hence Pythagoras taught his disciples to be extremely humble about That
which is No Number. That is not zero, a place-holder in the number
continuum. It is, rather, the source of dynamic harmony that lies
behind all the spheres and circles of the metaphysical and physical
universes. The key to the harmony and Akashic continuity of the One and
the many lies concealed within the mystery of the zero and the point.

    To convey this to the modern age, the great Rishi, masquerading as H.P. Blavatsky, set forth before the world the ancient Stanzas of Dzyan. During the nineteenth century, the Sixth Century Impulsion in the septenary series initiated by Tsong-Kha-Pa, the term 'Brahma Vidya' was often used as an equivalent to Theosophia. Whilst Brahma Vidya refers
to the sacred science, spiritual knowledge has not, over a hundred
years, been put to intensive use by very many individuals. In that
sense, the Theosophical Movement was once again a comparative failure.
As it had failed over two thousand years ago in the time of Jesus, it
failed again and again throughout the six impulsions of recent
centuries. It failed especially, dramatically and poignantly, in the
eighteenth century, despite an extremely powerful infusion. It gained a
partial success on the secular, social and political planes, but the
true import and teaching of the Enlightenment was subverted. "Liberty,
equality and fraternity" did not come about in the true spiritual sense
in which it was envisaged by the great Adepts of the eighteenth century.

    In
the present Cycle, wherein the Avatar works mainly with magicians in
different parts of the world, no quarter is given either to spiritual
pretensions or to paranoid empiricism. The clutter and lumber of the
past, whether pseudo-Theosophical, pseudo-religious, pseudo-scientific
or pseudo-political, are being wiped out, so that human beings must
endure severe testing before they can return to the timeless basics of
living. They are being forced to ask themselves what it means to be a
human being and how one uses sound and speech. Given the course of
human evolution over the last five million years, a situation must be
created in which the word 'human' cannot any more be applied in the
future tense to someone who misuses sound and speech. Nothing can be
done about the right use of speech on the plane of appearances without
getting to the root of the problem on the plane of thought. There must
be a restoration of the Mysteries and an elimination of the worldly
worship of secondary and tertiary emanations through religious systems
and mindless rituals. New rules must be created for speech, and new
criteria must be created for silence, so that meditation can become
more widespread and constructive. It must be brought home that Dzyan means self-reform through meditation, and that maturity is nothing more than mastery over the power of speech.

    For these reasons, Brahma Vidya in the present Cycle has been supplanted by the term 'Brahma Vach', as a synonym for Theosopbia. The aim is to get to the root of that which is beyond even the pre-cosmic sidereal gods. Whether it is called the Logos or Vach or Brahma Vach, it is the primordial latent sound and light in Parabrahm. That latent sound and light in Parabrahm is Para Vach, and that Para Vach is
beyond both manifestation and non-manifestation. It is the Great Breath
beyond the cosmos that vitalizes root matter, the eternally
self-existent vibration of eternal motion. It transcends the
distinction between Mahamanvantara and Mahapralaya, and even the creative vibratory light of the sandhyas at
the dawn of differentiation. In the dawn of manifestation that light
exists in its most virginal, luminous and noumenal potential state. Its
latency becomes meditated upon and thus draws upon the ideational
energy of the Logos. This is Pashyanti Vach, coexistent with the Logos and inseparable from its own highest self-awareness. Para Vach is like a ray from the primordial ever-darkness of Parabrahm, flowing out of the pre-cosmic sources of all as Kalagni, dark spiritual fire. It is misleading to think of it as actually emerging from Parabrahm, because it is always the ever-concealed potency in Parabrahm. There is a stirring within that eternal state from which arises the awareness of latent light and sound, which becomes Pashyanti Vach, yielding
the Logos, Brahmâ, Ishwara, Sanat – the Ancient of Ancients.
Simultaneous with the emergence of the androgyne Logos is the emergence
of its feminine counterpart which is Vach.

    Vach thus refers in its para form
to that which is absolutely latent light and sound. Vach also refers to
Brahmâ, who, as the Logos, is Vach, whilst Vach as the consort of
Brahmâ is the light of the Logos – Daiviprakriti – which is Vach in its madhyama form.
In other words, given latent light and sound, and given ideation upon
that latent light and sound, that ideation is expressed in a most
pristine form in the dawn of manifestation. It is like the dawn of
Venus on the terrestrial plane; physically, there is darkness, but a
most noumenal light is irradiated on earth. Cats have a psychic
awareness of this and wish to be outside at that time; even the
glow-worm enjoys the light before dawn. Human beings should understand
the analogy between terrestrial dawn-light and the noumenal and causal
light of the invisible Sun. On the plane of Buddhi-Manas intellectual light is consubstantial with the essential light-energy of Suddhasattva, the
substance of the gods. In this sense, Vach, as the consort of Brahmâ
and the Light of the Logos, is also the mother of the gods. She is
Sarasvati, the goddess of wisdom and beauty, and Aditi, out of whose
noumenal form emanate the seven primordial rays, each of which carries
a luminous vesture.

    The
substance of these vestures is not matter in any sense that can be
understood by terrestrial criteria, but rather rays so luminous and
radiant that they are called the sons of Daiviprakriti. These
sons are preconditions to a cosmos, and it is from these primordial
seven that there is a rapid multiplication in sevens and fourteens, in
tens and twelves, producing en masse the array of the hierarchies. It is these in turn that produce the objective manifested universe, or Vaikhari Vach. Thus, H.P. Blavatsky speaks of Vach as

the most mysterious of all the Brahmanical goddesses, she who is termed 'the melodious cow
who milked forth sustenance and water' (the Earth with all her mystic
powers); and again she 'who yields us nourishment and sustenance
(physical Earth). Isis is also mystic Nature and also Earth;
and her cow's horns identify her with Vach. The latter, after having
been recognised in her highest form as para, becomes at the lower or material end of creation – Vaikhari. Hence she is mystic, though physical, Nature, with all her magic ways and properties.

Ibid., i 434

    The conception of Vach as mystic Nature points to the continuity of the entire field linking Para to Vaikhari Vach. The
two opposite poles, the one beyond all manifestation and the other
representing the maximum degree of differentiation, the most
transcendental and the most immanent, are held together by Akasba. It
is a supersensuous, fiery, fluidic ether surrounding the earth and the
solar system, but also pervading the brain, the heart and the entire
human body, which is largely composed of water and empty space.

    'Waters'
and 'water' stand as the symbol for Akasa, the 'primordial Ocean of
Space,' on which Narayana, the self-born Spirit, moves; reclining on
that which is its progeny.... 'Water is the body of Nara'; thus we have heard the name of water explained. Since Brahmâ rests on the water, therefore he is termed Narayana'....
'Pure, Purusha created the waters pure...' at the same time Water is
the third principle in material Kosmos, and the third in the realm of
the Spiritual: Spirit of Fire, Flame, Akasa, Ether, Water, Air, Earth, are the cosmic, sidereal, psychic, spiritual and mystic principles, pre-eminently occult, in every plane of
being. 'Gods, Demons, Pitris and men,' are the four orders of beings to
whom the term Ambhamsi is applied (in the Vedas it is a synonym of
gods): because they are all the product of WATERS (mystically), of the
Akasic Ocean, and of the Third principle in nature.

Ibid., i 458

    Akasha-Vach is
mystic Nature pervading the entire cosmos. It is the celestial virgin
and alkahest of the alchemists, the 'Virgin Mother' of the magician. It
is the mother of love, mercy and charity, as well as the waters of
grace which can only be tapped by true meditation, total benevolence
and selflessness. That is why it is only possible to gain
self-knowledge through selfless love. A mother blessed with pure love
can, just by a glance, avert impending danger to her child. Through the
power of pure love, the mother and child become one, experiencing Akasha. This
notion of two identities fusing is neither simple in itself nor vague.
Although it may be readily observed in the animal kingdom, it cannot be
understood through terms like 'instinct'. Crude notions such as 'mother
instinct' are worse than useless. In seeking to understand Akasha, it
is best not to speak. The less one analyses, the better. Too many
people analyse too much instead of living and learning from the
simplest aspects of life.

    Mystic
Nature is extremely close to everyone. It flows in and through the
human form. This can be seen as soon as one investigates the pressure
points in one's hands and feet, gently and lovingly, but also with
firmness and courage. Suddenly one will discover that there are many
knots throughout the body, causing people to fall ill. The same lesson
may be learnt by treating objects gently, using Brahma Vach in
daily life when washing dishes or walking, when putting on clothes, or
touching any object. If one does not learn harmonious and gentle action
in the sphere of daily duties, which are the ABCs of Theosophia, one
will never become even remotely able to understand the Mysteries. Above
all, one must learn harmony in speech, for sound is the leading
attribute of Akasha-Vach. When an Adept sees the aura around a
human being who has not yet entered the Mysteries, the Adept is
interested only in whether that human being will learn before death the
ABCs of life. Has the person learnt how to be humble, how to
learn, how to apologize, how to mentally prostrate before elders and
teachers? The degree to which a human being has learnt generosity and
gratitude during life will infallibly determine his or her state of
consciousness at the moment of death.

    If
the basics have been learnt in this lifetime, then karma will be kind
in the next. The person will find birth in a family where the parents
are not much moved by likes and dislikes, and raise their children
accordingly. Such parents will give their children few options, and
they will also probably be impoverished peasants. The child will have
no option but to learn the only arts that its parents have to teach –
farming, carpentry, housekeeping. For the fortunate soul life does not
consist of menus; there is only one thing to eat. In such an
environment the soul can perfect the lesson of the ABCs and advance towards self-knowledge. Many people are terrified that they are not learning the ABCs, that
they are merely repeating formulae and not really learning, and this is
indeed a widespread and dangerous condition. But instead of
exacerbating it through futile fears, they can begin letting go of the
tight, knotting egotistical grip they have on themselves, can begin to
renounce the psychic claustrophobia that imprisons them. Many lifetimes
may pass before they can hear the Akashic sounds of the mystic heights
or before they can feel the flow of the Akasha within the heart and brain.

    Such
persons can still look up at the sky and have their vision healed by
it. They can still appreciate the light of the dawn and have their
hearts renewed by it. They can still sit quietly in the twilight and
sense in the sounds of nature its uninterrupted harmony as day recedes
into night. They can behold the midnight sky, thrilling to the sight of
stars more numberless than human beings, and gain an inward sense of
the spaciousness of the cosmos. Seeing the sky as the great purifier of
consciousness, they may touch the veil of mystic Nature as the
container of all things in potentia. Using the great Teachings
in these ways, they may prepare themselves for preliminary exercises in
meditation and lay the seeds for the discipline of silence which is
ultimately consummated in the full perception and self-conscious
embodiment of universal harmony by the sovereign Adept. Every honest
effort to follow this alchemical path is irrevocably a step towards the
noonday Sun of Aquarian enlightenment.

Hermes,

October 1983


Raghavan Iyer

http://theosophytrust.org/tlodocs/articlesRNIyer.php?d=AquarianHarmony.htm&p=106

GAYAN 259 - BOULA -218 –As the Sun-glass reflects the heart of the  
sun, so the contemplative heart reflects the divine qualities.
 
 
 
Then comes mastery of the feelings, of the heart. There must be no  
feeling of revenge, of unkindness, of bitterness against anyone in the  
heart. When such a feeling comes, one must say: this is rust coming  
into my heart. When all such feelings are cleared off the heart, it  
becomes like a mirror. A mirror without rust reflects all that is  
before it; then everything divine is reflected in the heart, then all  
inspirations, intuitions, impressions come, and what we call  
clairvoyance. There is no need to go after such things; they come of  
themselves.
 
 
 
SUFI TEACHINGS - HEALTH AND ORDER OF BODY AND MIND - Self-Control
 
 
 
Contemplation is not much different from concentration, the difference  
being only that in concentration the mind holds an object, in  
contemplation the object holds the mind.  Concentration itself, when  
mastered, turns into contemplation.  The contemplative person is he  
who easily holds in mind all he thinks about.  The mystics contemplate  
upon the sacred names which signify the different attributes of God.   
By contemplating upon divine attributes man wakens the same attributes  
within himself, his heart reflects the light of that divine attribute  
which he contemplated upon.
 
 
 
Esoteric Papers - SANGATHA II
 
 
 
 
 
 
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GAYAN 220 - BOULA -179 – Nothing false will succeed, and if it  
apparently succeeds, it can only bring a false benefit.
 
 
 
             What people want to do today is to get spiritual insight  
and power and use it for their material advantage. They think that if  
they can make things more profitable in their worldly life, it is  
worth doing. This is like spending pearls to buy pebbles. They would  
do better to pay for pebbles with pennies than to spend spiritual  
pearls on pebbles. Business and industry and all other concerns  
require effort, perseverance, qualifications, intelligent work. If one  
does it that way one is successful. But the belief that spiritual  
attainment should only be used for worldly success would make of it a  
very small aim to be accomplished. Spiritual attainment is success  
itself, all things come to the spiritual person. If he is a business  
man, he will be more successful; but he should not try to attain  
spiritually in order to succeed in business. The accent must be on  
spiritual attainment and all things will follow as a matter of course.  
As Christ has said, 'Seek ye first the kingdom of Heaven and all these  
things shall be added unto you.' Therefore whatever a man's  
profession, be he a writer, a poet, a politician, or an inventor,  
whatever the profession, spiritual attainment will always help, in  
every direction.
 
 
 
IN AN EASTERN ROSE GARDEN  - Sublime Knowledge
 
 
 
 
 
 
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GAYAN 198 - BOULA -157 – The pain of life is the price paid for the  
quickening of the heart.
 
 
 
             What is sensitiveness? Sensitiveness is life itself. And  
as life has both its good and evil sides, so has sensitiveness. If one  
expects to have all life's experiences, these will have to come  
through sensitiveness. However, sensitiveness must be kept in order if  
one wants to know, understand, and appreciate all that is beautiful,  
and not to attract all the depression, sorrows, sadness, and woes of  
the earth. Once a person has become so sensitive as to be offended  
with everybody, feeling that everybody is against him, trying to wrong  
him, he is abusing his sensitiveness. He must be wise as well as  
sensitive. He must realize before being sensitive that in this world  
he is among children, among drunken men. And he should take  
everything, wherever it comes from, as he would take the actions of  
children and drunken people; then sensitiveness can be beneficial….
 
             …What is most advisable in life is to be sensitive enough  
to feel life and its beauty and to appreciate it, but at the same time  
to consider that one's soul is divine, and that all else is foreign to  
it; that all things that belong to the earth are foreign to one's  
soul. They should not touch one's soul. When objects come before the  
eyes they come into the vision of the eyes; when they are gone the  
eyes are clear. Therefore one's mind should retain nothing but beauty,  
all that is beautiful. For one can search for God in His beauty; all  
else should be forgotten. And by practicing this every day, forgetting  
all that is disagreeable, that is ugly, and remembering only what is  
beautiful and gives happiness, one will attract to oneself all the  
happiness that is in store.
 
 

 
THE ALCHEMY OF HAPPINESS  - Life, a Continual Battle (2)
 
 
 
 

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