At-one-ment, the Result of Initiation

A point that we need to grasp is that each successive initiation brings about a more complete unification of the personality and the Ego (the Soul), and on higher levels still, with the Monad. The whole evolution of the human spirit is a progressive at-one-ment. In the at-one-ment between the Ego and the personality lies hid the mystery of the Christian doctrine of the At-one-ment. One unification takes place at the moment of individualization, when man becomes a conscious rational entity, in contradistinction to the animals. As evolution proceeds successive at-one-ments occur.

At-one-ment on all levels – emotional, intuitional, spiritual and Divine – consists in conscious, continuous functioning. In all cases it is preceded by a burning, through the medium of the inner fire, and by the destruction, through sacrifice, of all that separates. The approach to unity is through destruction of the lower, and of all that forms a barrier. Take, in illustration, the web that separates the etheric body and the emotional. When that web has been burned away by the inner fire the communication between the bodies of the personality becomes continuous and complete, and the three lower vehicles function as one. You have a somewhat analogous situation on the higher levels, though the parallel cannot be pushed to detail. The intuition corresponds to the emotional, and the four higher levels of the mental plane to the etheric. In the destruction of the causal body at the time of the fourth initiation (called symbolically “the Crucifixion”) you have a process analogous to the burning of the web that leads to the unification of the bodies of the personality. The disintegration that is a part of the arhat initiation leads to unity between the Ego and the Monad, expressing itself in the Triad. It is the perfect at-one-ment.

The whole process is therefore for the purpose of making man consciously one:

  1. With himself, and those in incarnation with him.
  2. With his higher Self, and thus with all selves.
  3. With his Spirit, or “Father in Heaven,” and thus with all Monads.
  4. With the Logos, the Three in One and the One in Three.

Man becomes a conscious human being through the instrumentality of the Lords of the Flame, through Their enduring sacrifice.

Man becomes a conscious Ego, with the consciousness of the higher Self, at the third initiation, through the instrumentality of the Masters and of the Christ, and through Their sacrifice in taking physical incarnation for the helping of the world.

Man unites with the Monad at the fifth initiation, through the instrumentality of the Lord of the World, the Solitary Watcher, the Great Sacrifice.

Man becomes one with the Logos through the instrumentality of One about Whom naught may be said.

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Initiation, Human and Solar
Alice Bailey & Djwhal Khul

bu – 武

I take the entire universe as my teacher, all created things as the product of bu. The practice of bu summons forth bu from within your own being. You must open your own path.

Morihei Ueshiba – The Secret Teachings of Aikido

budo – bodhi

Ueshiba goes to great length to enumerate what bu means, he says that this “energy”, this “force”, is in fact love. There is to it a sense of love-in-action even unconditional love in action. In the sense of bu-dō  it is the way of the warrior, which must perforce at its pinnacle be loving. It is not about wanton destruction and victory over others, the victory is always over self. For there is something about the fierce which engenders the very gentle, something about the martial which brings healing. They are two sides of the same sword.

This warrior tradition spans many cultures and there is marked similarity of essence. The warrior’s journey must be first to the core of the Labyrinth of Self. This is the Grail legend where only the pure of heart can touch the Grail, the chalice. Without the misogi, the purification, it is not safe to touch.

Purification is the act of balancing and bringing together and under control, via discipline. It is not the mortification of the ascetic yet it has ardour and application to it, albeit less extreme. That application is of necessity persistent. To know self is to understand and thereby enable discernment in thought and in deed. Moreover it must be joined-up, a living, walking, breathing, expression of one’s own budō ; as it is expressed and manifested by a unique authentic essence, a single spark of the One Life, a human being.

He says that one ought stand on the floating rainbow bridge between Heaven and Earth and thereby be a conduit of union, living forever in the eternal now.

The warrior’s journey is not for the faint of heart or the feckless, yet many who start may indeed find the spirit to go on, a spirit hitherto hidden from them, yet ever nascent. To become a vehicle for the spirit is to walk the path of budō.  When the word and the way have become as one, then one is on the way. Where each path goes cannot be known beforehand, that would be too boring….too predictable

It’s All About Motives

A motive is a kind of “force” which lies aback an endeavour or an action, and these motives can be mixed, they can be benign or not. We have the outer presentation of the endeavour and the motives behind it. What drives people is this motive “force”. Some of these motives are complex. When you understand and acknowledge your own motives, you start to understand self. To get past motives is to approach the not-self. To expand being whilst letting go of self, is perhaps the aim. It is not an aim shared by many and the self has many ways of interjecting its motives. For example, if you do meditation because you want to be the best at it, already there is a vanity overlay to the motive. And if you are driven to success this can be to patch over an underlying sense of “I am not worth it” with accolades. Some outer proof is required to subdue the gnawing; it only goes so far.

I would estimate that “darker” motives are more prevalent than “lighter” ones. The nasty streak is not that uncommon. The “for the benefit of all living beings” is less common. And of course, motives vary according to context. If someone upsets us then our “victim” part, seeks revenge; if we are offended we might seek to punish so as to mete out “justice”. Sometimes out of anger we lash out in frustration at all and sundry. Aback some suicides in addition to having had enough, there is a punishment motive. Those prone to acquisition can be trying to satiate a hunger, perhaps spiritual in nature, with material acquisitions. They may seek to fill the enough-hole with the wrong sort of “food”. We may seek to outdo a rival or prove to a parent, maybe then we might deserve the love previously withheld from us.

Until we understand our own motives we do not know what drives us. Once we have a better idea, we can start to unpick these motives and take control over our own vehicle. Before that we are at the mercy of a mixed bag of motives, some of which are primitive and basal, some physical.

The key to understanding motives is a balanced self-honesty. This self-honesty in not at first comfortable, for we lie, even unto ourselves. For most of us the vehicle in which we live has a tank full of resentments, ranging from the petty to the large. At the root is often a resentment about being born and the circumstances of our birth, our family etc., “It’s not fair”. That grass over the fence is often so much greener, and if only….

Because we try to hide these motives, there is a lot of pretence and dressing up. If someone points at our motives we seek to defend against intrusion into our secrets and punish their temerity. Many are perennially on a bellicose defensive footing, which makes them tense. A taught bow string is always ready to unleash arrows.

If one is to start into looking at motives, one needs a quay.

Having cued this up;

What resentments do I harbour?

How do these provide motives for me?

Are the consequences beneficial for me and others?

Gayatri Mantra

Here is a video I made of me chanting a while back… oṃ bhūrbhuvaḥ svaḥ tatsaviturvareṇyaṃ bhargodevasya dhīmahi dhiyo yo naḥ pracodayāt – Rigveda 3.62.10 “We meditate on the glory of that Being who has produced this universe; may He enlighten our minds.” or “Let us meditate on that excellent glory of the divine vivifying […]

Taking the Piss

The most important and deeply secret skill required on the road to freedom, is taking the piss. By this I mean the ability to take the piss out of yourself and otherwise chuckle at some of the ludicrous things you do, believe and say. It is called folly because it can be very funny.

Once you lose this ability / skill the prognosis is not good. It means that you are in the terminal phase of cranio-rectal disease. There is no cure for this as yet, though advances are being made in gene blocking technologies. Death from terminal cranio-rectal disease is prolonged and without any joy. It is a very serious affliction.

The problem with many approaches to learning and freedom, is that they can take themselves overly seriously, they might speak of themselves in bated breath. A rigid po-faced approach can be without heart and it imbues a degree of self-righteousness, one of things which one needs to eliminate.

The yoga of taking the piss out of oneself is a very powerful yoga, it works on increasing flexibility of mind and fluidity of thinking. It can even make you laugh 🙂

Viparyayah mithya jnanam – selective perception

Book 1:8

The Yoga-Sûtra of Patañjali translated by Chip Hartranft

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Incorrect knowledge is based upon perception of the form and not upon the state of being.

This sutra is somewhat difficult to paraphrase. Its significance consists in this: Knowledge, deduction and a decision which is based upon externals, and upon the form through which any life in any kingdom of nature is expressing itself, is false and untrue knowledge. At this stage in the evolutionary process no form of any kind measures up to, or is an adequate expression of, the indwelling life. No true adept judges any expression of divinity through its third aspect. Raja Yoga trains a man to function in his second aspect and through that second aspect to put himself en rapport with the “true nature” latent in any form. It is the “being” that is the essential reality, and all beings are struggling toward true expression. All knowledge therefore which is acquired through the medium of the lower faculties and which is based upon the form aspect is incorrect knowledge.

The soul alone perceives correctly; the soul alone has the power to contact the germ or the principle of Buddhi (in the Christian phraseology, the Christ principle) to be found at the heart of every atom, whether it is the atom of matter as studied in the laboratory of the scientist, whether it is the human atom in the crucible of daily experience, whether it is the planetary atom, within whose ring-pass-not all our kingdoms of nature are found, or the solar atom, God in manifestation through the medium of a solar system. Christ “knew what was in man” and therefore could be a Saviour.

The Yoga Sutras of Patanjali Alice Bailey & Djwhal Khul

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Earlier in the blog I mentioned getting the wrong end of the stick and the idea of selective perception, but these are only touching the tip of the iceberg {see above}. So many times, and so very often we interact almost entirely through our selective perceptions. When one selective perception attempts to communicate with another, is it any wonder that confusion abounds?

If one perception is located in ambition, which is another way of saying desire-mind, that colours pretty much everything they observe. I have used the analogy of lens, previously. No matter how clear they think they are, desire-mind occludes. It fails to see the scope of what actually is. This is partially because it selects or chooses not to. It negates possible consequences which might interfere with the fulfilment of ambition or desire. It explains them or justifies them away in order to satiate the ambition. It may even be blind to things which would further the ambition, if they look somehow “wrong”.

Here is the really weird bit. People will go to great lengths to defend their selective perceptions, their false knowledge, even after they have an inkling it may be off. Once they start down such a track it gets messy very quickly. Here Face lends a hand. And people will carry on digging a hole for themselves, they may even snatch the shovel out of your hands in haste, so to do.

Hooked to the social face value, the being is forgotten. All notion of true nature flies out the window and it gets personal. It descends into personality spats so quickly. Before long there is a veritable morass and much drama. If for example you knew someone who spoke a lot of sense and they said something you did not like or agree with, in an instant prior knowledge flies out the window and that person might become at least for a few minutes or hours, your perceived mortal enemy. Your selective perception has changed a sage into a ninja assassin armed with poison tipped shuriken.

There is a lot of false “knowledge” out there, it is also propagated when others share of their own selective perceptions. This simple sutra, only a few words long, has behind it a vast amount of human folly. It is both very sad and very beautiful at the same time.

Misperception is false knowledge, not based on what actually is.

Parechha Karma – Due to Others

Prarabdha Karma are the part of sanchita karma, a collection of past karmas, which are ready to be experienced through the present body (incarnation).

According to Sri Swami Sivananda:

“Prarabdha is that portion of the past karma which is responsible for the present body. That portion of the sanchita karma which influences human life in the present incarnation is called prarabdha. It is ripe for reaping. It cannot be avoided or changed. It is only exhausted by being experienced. You pay your past debts. Prarabdha karma is that which has begun and is actually bearing fruit. It is selected out of the mass of the sanchita karma.”

(All About Hinduism by Sri Swami Sivananda)

There are three kinds of Prarabdha karma:

Ichha (personally desired),

Anichha (without desire) and

Parechha (due to others’ desire).

For a self-realized person, a jivan mukta, there is no Ichha-Prarabdha but the two others, Anichha and Parechha, remain, which even a jivan mukta has to undergo.

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Because of the interdependency of life there is no way of escaping Parechha Karma. It provides a background, a backdrop, a circumstance in which we live. It is the journey of other beings which I mentioned earlier. People are wherever they are and experiencing whatever it is they need to experience. One must respect those journeys and even if we may wish it, there is not a lot that we can do to change things. It takes as long as it takes. This can help us generate forbearance, a quality not overly developed in our current times.

Wishing people different from they are, is a fruitless task. Accepting that they too are learning, has more bounty. This is a root of compassion. Karma is very inter-related, all we can do is take responsibility for our own part of the jigsaw puzzle, nothing more and nothing less. In this we might have a responsibility for how our desires create Parechha Karma for others. What we do impacts other people and shapes their lives, a fact often neglected. Whether we like it or not, we are all inter-connected.

We cannot dictate terms to life as a whole, it is much bigger than us.