Meditation is the door to the spirit world. Chanting in the 1st stage of meditation gives one enough energy to stay awake while drifting in the spirit world by putting the conscious mind to sleep. Once in spirit world, you can desire to meet a specific person's spirit / consciousness. The result depends upon the strength of your desire and focus. The catch is though to not think of this desire before entering the spirit world otherwise your conscious mind and ego will stay active and act as a lock to the door.
All your questions about Heaven, Hell and Spirits are answered on this site http://www.kktanhp.com/spirit%20world.htm Please read it before continuing.
So the question now is - how to get the Monadic Plane? I am copying the content as is from the following sites http://www.shamballaschool.org/Agni/Agni2.htm
http://www.shamballaschool.org/Agni/Agni3.htm
AGNI - Way Of Fire
We might consider the process of soul/ personality fusion represented by a six pointed star that signifies the fusion of triad with personality at the third initiation. This six pointed star is actually comprised of the energy of only five planes which is one of the solutions to the resolution of the six pointed star into the five. There is also a higher five pointed star resolved out of the fusion between the three monadic energies and the three triadal energies.
T he group, therefore, to whom I address this instruction is not the group or groups who will first receive these papers. The instruction is intended for a group which will come later and which will prepare the way, and of which some of the more advanced aspirants can form part if they “walk humbly with their God.” This, my brother, is one of the most advanced injunctions in any of the world Scriptures and is found in The Bible. It has no reference to humility as usually interpreted and understood. It signifies the ability to view all life with a sense of divine proportion and from the angle of spiritual mathematics, and (paradoxical as this may sound) with no sense of dualism. The usual meaning is not correct. It involves acceptance and comprehension of purpose, and this in such a manner that the consecrated personality—under control of the Monad, via the antahkarana, and in cooperation with the one known God—walks the ways of Earth as a channel for the three divine qualities (love, will and intelligence), but also as a channel for that which these three qualities will enable him later to sense, know and reveal.Figure 7
Figure 8
IdentificationFigure 9
Sacred Mountain
The first specific meditative practise is a higher octave of meditation One and Two as given by the Master DK in Dina II. The purpose of Meditation One and Two was to free the disciple from his self centred focus expressing through the solar plexus into a group focus through the heart centre.Figure 10
Figure 11
OM silently, as the soul, in three directions
4. Definite and sustained effort to sense the Presence throughout the Universe in all forms and in all presentations of truth. This could be expressed in the words: “the effort to isolate the germ or seed of divinity which has brought all forms into being.” I would point out that this is not the attainment of a loving attitude and a sentimental approach to all people and circumstances. That is the mystical way and though not intended to be negated in the disciple’s life, is not used at this time in the process of effective approach. It is the effort primarily to see in the light which the Angel radiates the point of light behind all phenomenal appearances. This is, therefore, the transference of the mystical vision to the higher levels of awareness. It is not the vision of the soul but the vision or the spiritual sensing of that which the light of the soul can aid in revealing. The flickering soul light in the personal self has enabled the disciple to see the vision of the soul and in that light to reach union with the soul, even if only temporarily. Now the greater light of the soul becomes focussed like a radiant sun and it reveals in its turn a still more stupendous vision—that of the Presence, of which the Angel is the guarantee and promise. As the light of the Moon is the guarantee that the light of the Sun exists, so the light of the Sun is the guarantee, did you but know it, of a still greater light. The disciple has become aware of the light of the soul hidden in the personality life and has aligned his intent with the intent of the soul. He then transfers his identity into the soul realising that he is and always was the soul. Except that he then notices a light - the dark light of spirit – that flickers at the core of the soul and thus begins to align his soul intent with the intent of the monad which is ultimately the intent of the Logos. 5. Then, having sensed the Presence—not theoretically but in vibrating response to its Existence—there next comes the stage of the ascertaining of the Purpose. Hope of identification with the purpose lies too far ahead even for the average initiate, under the status of Master. With that unattainable stage (for us) we are not concerned. But we are concerned with the effort to achieve an understanding of that which through the medium of form is seeking to embody the high purpose at any particular point in the evolutionary cycle. This is possible and has been achieved down the ages by those who have rightly approached and duly reflected upon the Way of the Higher Evolution. This Way is revealed to the disciple, e’en though it may not concern the intuitive message which he may bring back from his high adventure. This is all linked to the fifth ray integration formula – a key descends into the mind of the scientist in his laboratory. The real scientist is the soul and his laboratory is the causal body. That which is descending is in effect the future. The agni yogi makes of himself an instrument by way of which some aspect of the relative perfection of the future is revealed to the consciousness of the present. An historian links humanity to its past. An agni yogi links humanity to its future. That future arrives through him. b. The “intruding agent of light” (as the Old Commentary calls these adventuring intuitives) is recognised as one to whom can be entrusted some revelation, some new impartation of truth, some significant expansion from a seed of truth already given to the race. He then sees a vision, hears a voice, registers a message, or—highest form of all—he becomes a channel of power and light to the world, a conscious Embodiment of divinity, or a Custodian of a divine principle. These forms constitute true revelation, imparted or embodied; they are still rare but will increasingly be developed in humanity. In this stage the direct relationship with the energy of Purpose is released and the consciousness returns into the triadal realms and refocuses in the causal body. The three aspects of the triad are also seen reflected in the three levels of operation of the soul within the mental plane. Firstly it focuses there ( corresponding to atma ), then it contemplates ( buddhi ) and finally it formulates ( manas ) by building thoughtforms. It should be realised that the ultimate ‘thoughform’ is the causal body itself – created out of the substance of the solar angel to provide a relatively permanent ( to the personality ) storehouse for an aspect of monadic purpose to be carried out in the three worlds.
The line of relationship then extends from these onward and outward, and upward (spherically considered) to the Life at the very centre of our Earth's "alter ego," the planet Venus, to Jupiter and thence to the solar Lord
Stanza I: Stanzas of Dzyan
All your questions about Heaven, Hell and Spirits are answered on this site http://www.kktanhp.com/spirit%20world.htm Please read it before continuing.
So the question now is - how to get the Monadic Plane? I am copying the content as is from the following sites http://www.shamballaschool.org/Agni/Agni2.htm
http://www.shamballaschool.org/Agni/Agni3.htm
SECTION ONE - MEDITATION
Contact – this refers to those brief energetic relationships with that which is above ones own level of consciousness and is therefore inspirational and causal to the experience of the meditator. The ‘concept’ or vehicle for approach to a Master however is built on atmic levels out of will energy. When the soul will of a disciple closely aligns with the will of a Master, then ‘contact’ occurs.
Cooperation – this refers to the creative collaboration with energies and entities at a relatively similar level of development. A meditator must become aware of those energies which he can direct, those which direct him and those with which he must cooperate.
Causation – this refers to those energies and entities which a meditator directs and therefore takes responsibility for. This responsibility extends to both the outcome produced as well as to the development of those entities involved in achieving it.
In a personality centred approach -
Contact refers to contact with the soul. It is approached through meditation, study and service undertaken by the personality.
Cooperation refers to that collaboration with co disciples upon the physical plane usually involving personality development.
Causation has to do with the creation of some outer project on the physical plane.
Contact refers to contact with the soul. It is approached through meditation, study and service undertaken by the personality.
Cooperation refers to that collaboration with co disciples upon the physical plane usually involving personality development.
Causation has to do with the creation of some outer project on the physical plane.
Now the soul ( little s ) is the Personality of the Soul ( triad ) – the angel and the dweller are one. This is realised at the third initiation when the relationship between Saturn and Venus is understood. The Personality then, is not separate from the Soul but is a conscious subset of it.
Agni yoga practices help disidentify the Soul ( as atma buddhi ) from the soul (as causal body). Agni yoga leads the fifth subrace into sixth subrace consciousness.
Lemurian consciousness is the soul identified with and therefore polarized in the physical/etheric vehicle. Atlantean consciousness is the soul polarized in the astral plane. Aryan consciousness finds the soul identified with the mental plane. The sixth subrace consciousness will find the Soul polarized on the buddhic plane working through its individualized ‘body’ on the higher mental. This is why the development of the intuitive faculty is key to agni yoga and why the keynote is synthesis.
Contact refers to those high moments where the consciousness has succeeded in penetrating into those spheres that lie outside of consciousness itself as we know it.
These high moments are not sustainable but serve to gradually condition the consciousness until it is able to raise its vibratory capacity.
The process is the higher equivalent of ‘peak experiences’ for the personality. These lesser peak experiences gradually ‘loosen the grip’ of the personality as it is flooded momentarily with the light love and power of the soul. In reality these are contacts with higher manas, buddhi and eventually atma as these energies are stepped down through the three rings of petals in the egoic lotus.
The higher peak experiences occur when the soul is ‘touched’ and responds to monadic impression. These energetic impacts are actually contact with the three aspects of monadic life active on the three highest planes of the system – the higher atmic, monadic and logoic. These energies are stepped down through a Master or fifth degree initiate via the ‘atmic body’.
At the third initiation the higher atmic energies transfigure the mind and have a reflex effect on the etheric body resulting in the rising up of the kundalini fire. At the fourth initiation the monadic plane energies fuse with the buddhic nature of the soul with a lower reflex action on the astral body and at the fifth initiation the energies of the logoic plane and the first ray make their impact felt on atmic levels with reflex action on the mental plane.
At the fifth initiation there is a synthesis of the seven ray energies resulting in ‘light supernal’ being made known on the etheric physical plane. A Master is a Master of the five lower worlds as he is able to relate the ‘highest to the lowest’.
It may be useful here to consider a numbering system on the seven planes which makes sense of a number of paradoxes in the earlier esoteric teachings.
Just as the soul was originally considered as a unity when the teachings were focused upon the personality and its contact with the soul, so too the monad has been presented as a singularity with respect to the sixth pointed star of the fused soul/personality. The monad is infact a triple manifestation as evidenced by the fact that all the seven rays are synthesized into three basic monadic rays.
In Figure 5 we can express consciousness itself as five fold in the lower three worlds, sevenfold in the lower five worlds and ninefold over the seven planes ( or ten if the higher logoic plane is differentiated )
Figure 6
Once the soul has done its work in fusing with both the Mother aspect of the threefold personality and the Father aspect or threefold monad, it can then proceed to bring these two into direct relationship. The human soul in this capacity is most truly buddhic and finds its point of focus in a particular ashram on the buddhic plane with other members of the fourth creative hierarchy. Through the technique of duality, the middle principle completes its work in bringing the highest of the high into the lowest of the low.
In a peculiar way, the three higher subplanes of the logoic plane are bought into direct contact with the three lowest subplanes of the physical plane. Spirit and matter in their most polarized duality on the cosmic physical plane are related and recognized as one.
The Old Commentary words it thus:
315 Dina 2
There is a synthesis that occurs on the three highest subplanes of the mental plane. This is where contact with the soul is made by the personality and the three lower planes are synthesized.
There is a synthesis that takes place on the three highest subplanes of the atmic plane where the soul makes contact with the monad and the lower five planes are synthesized.
There is a eventual synthesis that takes place on the three higher subplanes of the logoic plane where the monad contacts the Life behind the triple expression of monad, soul and personality and where the seven planes of the cosmic physical planes are synthesized.
These three ‘places’ of synthesis relate to each of the three solar systems and to the threefold expression of the Sun.
In the first solar system the intelligence aspect was emphasized and the third ray monads dominated. In this second system there are a preponderance of second ray monads and in the third system the first ray monads will find their day of opportunity.
The three levels of synthesis are also related to one of the three planes of monadic expression. The synthesis of the matter aspect is related to the atmic plane, the synthesis of the soul is related to the monadic plane and the synthesis of the monad is related to the logoic plane.
What we know of this Life theoretically can be summarized in the three ‘qualities of deity’ – Will, Love and Activity. What we understand as Will is really an expression of the cosmic mental plane and makes itself felt on the three highest planes of our system. What we understand as love is an expression of the cosmic astral nature and is experienced by us on the three levels of the triad, What we know of as Activity is an expression of the cosmic physical plane and is experienced in the three worlds of activity. These lower three worlds have fallen below the level of consciousness of the Solar Deity.
He has completed his work with the matter aspect and is focused in consciousness. On earth the intelligence principle has not yet run its course and been superceded by the love principle.
Only advanced members of Hierarchy can work consciously with cosmic astral energy, let alone the energy of cosmic buddhi which lies behind and is carried upon the cosmic astral ray. This energy of cosmic buddhi lies at the heart of every atom and indeed permeates the whole of the lower three cosmic planes and yet remains unrecognized by the particular components that make up the creation.
Cosmic buddhi permeates the three lower cosmic planes and yet remains. It is the synthetic energy which synthesizes the three solar system in the same way that the human soul, a member of the fourth creative hierarchy, synthesizes the human personality.
It is the fourth quality of deity that lies behind the three expressions of monad, soul and personality. It could be said to be the ‘essence of the threefold monad’.
This is something to consider in the science of contact. There are superconscious energies which are wielded by the initiate just as there are subconscious energies. For example, the monad forever IS and substands human existence in the three worlds operating through the life thread even when the incarnated human has no conscious appreciation nor contact with it.
We are familiar with the phrase ‘in that light ye shall see light’ referring to the monadic light which is carried within and forms the centre of the soul light although unrecognized as such. Similarly, when we contact the energy of the buddhic plane we are not just dealing with buddhic energy. This is the substance aspect of the plane – an aspect which we, as the consciousness aspect must learn to control and direct and eventually disidentify from in the same way that we controlled and disidentified from our astral bodies. The buddhic plane ‘carries’ energy from the cosmic astral plane. The energy which it carries IS in fact our essential selves and it is the realization of this fact which makes possible the transition in consciousness out of the cosmic physical plane in due course.
The returning nirvanis are ourselves. We are the “Lords of Knowledge and Compassion and of ceaseless persevering Devotion”. If you think this through, significant new lines of thought and experience may open up.
The buddhic plane carries energy from the cosmic astral plane but this energy itself carries energy from the cosmic buddhic plane. This will become increasingly the case as our Planetary Logos demonstrates as a sacred planet. Eventually this energy of cosmic buddhi will carry within it the energy of the cosmic monadic plane and the Will of the cosmic Logos will be known in the fartherest outpost of His creation.
In the meantime we must locate ourselves in time and space and within the three solar systems which form the personality life of the Solar Logos.
It is the energy of Love which we are most attuned to in this system having already acquired the quality of intelligence. We can respond dimly to the quality of Will which will come into fuller expression in the next system. We do not yet consciously respond to the fourth quality of deity and yet it is naturally and everywhere present –‘ the secret light
within all forms’. We may learn about this quality however and therefore increase our capacity to wield it consciously when the time for this comes.
The following quote introduces us to this quality.
COOPERATION
It is this revelation which allows him to take his place consciously as an ‘entered apprentice’ amongst hierachical workers in the ashram. He becomes more conscious of those to whom he is related in the ashram and takes conscious responsibility for the implementation of a piece of the Plan of His Master.
At the same time the inflow of monadic life is recognized although largely unconsciously by his group of coworkers in the three worlds. They move naturally towards the source of the inflowing ‘life’ in the same way that those who are seeking relationship with the love principle move towards someone who has taken the second degree and are able to transmit buddhi through their astral body.
The initiate must learn to manage his inner and outer contacts and responsibilities harmoniously.
On the buddhic plane are to be found the ashrams of Hierarchy. They are made up of three levels of being and are presided over by a fifth degree initiate who is working therefore with atmic energy and is, in his turn a member of a chohanic ashram on the monadic plane.
This fifth degree initiate is the focal point of the buddhic ashram. The ashram also contains many fourth degree initiates who are working primarily with buddhic matter. These are the true ‘men ‘. There are also third degree initiates who are members of the ashram and work primarily with mental matter.
The relationship between these three levels of the ashram ( and between the third , fourth and fifth hierarchies ) can be represented thus:
Much of what we would call ‘ashramic friction’ occurs between these probationary ashramic workers within and between ashrams. In addition there can be many difficulties between those in training for the third degree, often working out unconsciously. They are dealing primarily in mental matter although developing buddhic and atmic functioning. The mental plane is the plane of separation but is also in a peculiar way the plane of maximium ‘ashramic overlap’ as shown in the diagram. Third degree initiates and those approaching that degree , often come under the ashramic influence of one or more Masters.
This can result in much conflict - a conflict experienced upon the mental plane but non existent upon the buddhic plane, and in a strange way, actually the result of synthesis on the atmic plane. This conflict is used actively by the Masters. It is the conflict that will eventually release a man from the mental plane and therefore the causal body entirely. It is the harmony through conflict of the fourth ray and the fourth plane that is particularly the human conflict.
The Masters utilize this conflict to train the outer ring of their ashram through triangulation. As you can see from the diagram, the middle point of three ashrams is a ‘place of manasic release’. It is a zone that is ruled over by the ‘equilibrising force’ of Libra and allows the third creative hierarchy to act upon the fifth creative hierarchy in such a way that produces the fourth or truly human hierarchy.
It is by balancing the energies flowing in from three different ashrams, and in overcoming the conflict that is produced in his equipment as a result that a man is eventually released. The tension requires and facilitates the development of buddhi. This allows him the unified vision so that he may appreciate the way in which the ashrams relate to each other. In order to release himself completely however and pass out of the fifth hierarchy into the fourth, he must also develop atma - the capacity to experience the activity of all three ashrams as part of a higher synthetic whole.
It was an intensification of this type of hierarchical activity which led to the formation of the synthesis ashram earlier this century. The synthesis ashram uses the rays of the first, second and seventh rays ( all rays of synthesis in one way or another ) to produce the quickening in the relationship between ashrams so that the ‘advance from the periphery to the centre’ of third degree initiates could be speeded up.
Thus, a candidate in training for the third degree is viewed from the perspective of Hierarchy as a unit who is still somewhat imprisoned by the mother aspect, the three worlds of the last solar system. Until he has reached a point two thirds of the way between the second and third initiations he cannot be fully trusted to work on behalf of the ashram because he has yet to fully set his ‘will to liberate’ from the devas of the lower planes. Hierarchy serves as both refuge and goal for the man who leaves the world behind, who passes through the eye of the needle to lose all and thereby regain his natural birthright as a member of Hierarchy. In effect a third degree initiate is recognised as one who has remembered his birthright but is yet to claim or demonstrate it.
Of course from the angle of humanity a third degree initiate is viewed somewhat differently. They are recognised as someone who has achieved mastery in some significant area of their lives. They are further recognised as being somehow liberated from the fear based thinking and behaviour which forms the heart of our modern culture. They are someone who can be trusted to go their own way inspite of outer consequences and to make a significant contribution to human society.
It is this dual life of cooperation that must be mastered. At the same time that his consciousness has entered into a much wider field of Hierarchical life and he is aware of his many inadequacies in this regard, he must also take responsibility for meeting the demands of the outer worlds for right relationship, knowledge of the mysteries and spiritual leadership.
In his outer work he must develop the necessary discrimination that allows him to recognise the precise need that he can fill in his environment. In his inner work he must develop the discrimination that can allow him to recognise the precise piece of the Master’s work that is his to fulfil. This point of tension resolves itself into his ‘masterpiece’.
There is a real need for the quality of commeasurement. He must be able to distinguish in the outer world for example between first, second and third degree workers. Many teachers treat all aspirants as needing the same level of revelation with the result that the teachings are misapplied and the ladder of evolution is broken. The initiate must also remember that he wields energy as a matter of course and that this energy can have destructive or crystalising effects on the vehicles of those who are not initiate. While there is a natural repulsion that occurs care must be taken with family members and other associates that individual karma necessitates ongoing contact with.
Comeasurement is also needed within the ashram. As the third initiation is approached the range of inner contacts greatly increases. The ashram as a whole is one entity and at certain times this entity must join together in consciousness in order to receive and transmit energies from higher levels. The time of the Wesak full moon is one such well known event where the whole of Hierarchy gathers together in consciousness to receive the blessings of the Buddha. There are other times when such gathering is necessary. To the still somewhat individualised consciousness of the disciple the experience of these events can be raised out of proportion in terms of significance. This is where the difference between contact and causation is important to understand.
Contact enables us to share for a moment in the consciousness of a greater synthetic entity. Causation implies responsibility for sustaining such a level of consciousness.
For example, it is the reality of the Christ life within us that makes initiation possible. Through this reality we contact the soul of humanity as an entity. This entity is The Christ and his Hierarchy. Increasingly the disciple is able to participate in the consciousness of His Master and eventually of the Christ. There is a big difference between participating in the conscious life and causing it however. It is here that the entering apprentice ( into Hierarchy ) must understand the mechanism of spiritual responsibility.
He discovers that the Ashram as a whole is centred around the Will of Sanat Kumara as it is stepped down through His representative the Christ. Similarly the particular ashram with which he is affiliated is centred around the Will of a Chohan as it is stepped down through the agency of a fifth degree initiate and subsequently through a fourth degree initiate until it reaches himself on the periphery of the ashram. He discovers that while the predominant quality of the ashram as a whole is love wisdom, it is that love wisdom that derives from the conscious sharing of joint responsibility for implementation of the Plan. This is pure reason. The whole pattern is grasped and gradually the disciple begins to see how the particular piece of the pattern which it is his responsibility to implement fits into this pattern via his affiliated ashram.
CAUSATION
If we view the buddhic plane and the ashrams thereon as a type of ‘sun’ within cosmic physical plane then the energy of this sun, the energy of solar fire is stepped down via groups of causal bodies on the abstract mental plane and then to the individual causal body of an initiate. We might imagine the individual causal body as the equivalent of a magnifying glass which is able to focus the sun’s rays to a point. This focus can even result in fire bursting forth in matter if it is sustained long enough.. It is the focusing of solar fire and eventually electric fire through the causal body which makes it radioactive and eventually brings it to the point of disintegration as it is literally consumed by fire.
This fire must be fought with the fire of love and one of the fields for this battle is the abstract mind.
Organisations will become organisms built around a body of fire in exactly the same way our physical bodies are built around our etheric body and that etheric body connects via the agnichaitans on the gaseous subplane of the dense physical plane.
The analogy is accurate. The buddhic plane is the fourth cosmic ether and the Will of the monadic ashrams qualified by solar fire is focused through initiates on the mental plane to drive the activity in the three worlds according to the Plan. Think this through.
It is the will of the fifth degree initiate wielding atma from the atmic plane that is able to penetrate through the ashramic eye, held open by the fourth degree initiates and then focused through the work of the third degree initiates in the world. The atmic plane is the plane of the Libran Hierarchy , the triads and therefore the source of Justice and light supernal. Justice would indeed be blind without the ashramic eyes upon the buddhic plane. The Masters ‘Will’ at the center of an ashram is in fact a spiritual principle resulting from His growing identification with Shamballa. This principle is experienced by the initiate in the world as a ‘fixed immoveable will’ and it is the expression of this will through some project or initiative in one of the seed group areas that the energies of the soul of the planet may pour.
The third degree initiate is focused upon the direction of hierarchical energy in the three worlds. This focus eventually liberates his consciousness from the three worlds altogether. A fifth degree initiate is focused upon the direction of spiritual will within the realms of the spiritual triad. Thus, the link between the fifth ,third and first degree initiates carries the Will of the Master all the way down to the physical plane and it is this link that will eventually result in the clarification and mastery of the three worlds of the planetary personality by the planetary soul. The second, fourth and sixth degree initiates are also linked in another way. Each of these initiations sounds the keynote of duality while those upon the odd numbers sound the note of synthesis. The initiate on the even number is acutely aware of the ‘dual movement of energies’. The result of this awareness is the maintenance of a point of equilibrised tension. It is this that guides the group of fourth degree initiates in their maintenance of the ‘open eye’ of the buddhic ashram. In times of great tension, the ‘pupil’ of the eye is constricted. This constriction has a peculiar by product however in that it allows for a much deeper penetration of the inpouring energies into form and conversely it allows those on the highest planes of the solar system to become aware of those upon the lowest. The ‘light of Shamballa’ is focused like a laser and is able to penetrate into the depths of matter. The creation of the atomic bomb during the crisis of the second world war was a direct result of this ‘focusing’. The massed appeal to the ‘lords of liberation’ was made possible by reflex action.
The ‘dilation’ of the pupil of the ashram upon the buddhic plane undergoes cycles one of which is a seven year cycle. The greater the constriction the greater the penetration of Will. Greater dilation produces greater illumination. These ‘years’ begin at the Aries full moon
2000/1, the year of the Shamballa impact saw the pupil at maximum constriction. This allowed for the penetration of energy from the first to the seventh plane.
2001/2, the year of the Great decision saw the emphasis upon the flow between the second and sixth planes. The emphasis was on the sixth fourth and second initiations and the result to look for within humanity was upon the emotional body. The esoteric cause of current world events is a ‘major impact’ upon the astral body of humanity by the monadic will. The first ray energy of the planetary monad was directed via the fourth plane ashrams into the astral plane. The result was a massive emotional upheaval triggered by the events in New York
2002/3 sees the ‘dilation’ of the ashram so that the particular flow of energies comes from the atmic plane to the mental. This will be the year of opportunity for the third degree initiates those who have taken or are in the process of taking this initiation. Once the initial astral turmoil has somewhat subsided, it will be the job of the third degree initiates to focus the ‘supernal light’ of the atmic plane into the three worlds via the mental plane. The war in Iraq
2003/4 sees the maximum dilation of the ashram - the energies are contained within the buddhic plane itself. This is the festival of Hierarchy. All triadal workers come together within the ashram at a point of maximum in breath. It is in this fourth year of the cycle that least activity is noted upon the outer plane and yet the most intense activity is occurring within Hierarchy. It is analogous to a point of utmost inspiration within the consciousness, say of a poet or artist which will later be translated into words and images.
If you follow through the cycle , you will see that the year 2024/5 is such a ‘fourth year’ and in fact marks the midpoint of a fortynine year cycle. The ashramic conclave at that time will see the ‘inspiration’ of the incoming fourth ray occur.
2004/5 relates the mental to atmic plane
2005/6 relates the astral to the monadic
2006/7 relates the physical to logoic plane.
The last three years of the cycle are similar to the first three but the ‘focus of the flow’ is reversed. The emphasis is upon abstraction and this abstraction allows for those on the higher planes to harvest the result of the inflow and thus gain greater ‘perception’ about activities on the lower planes. Soul consciousness is driven through these cycles into the three worlds and then abstracted from the three worlds on a rhythmic basis.
When the human soul, mercury drops its gaze into the three worlds, its devic counterpart, the solar angel, falls into matter. When mercury lifts his gaze to the monad, the angel becomes the Angel of the Presence.
Chapter Three
There are a number of different meditative techniques that help facilitate the liberation of consciousness from the three worlds and in every tradition they can be found. Two things are common to all these practices. Firstly the individual embarking on them must be at a certain level of development to benefit from them and secondly he or she requires the help of someone who has already achieved. Words and ideas are not enough belonging as they do to the mental plane. There must be a living transmission of energy from a boddhisvatta, a liberated being who has pledged to help others liberate themselves.
Ultimately we are our own boddhisvatta and our own Buddha however in this solar system of the second ray we are given plenty of assistance to realize our
Are our affairs in order – could we abstract if we were called.? Would we if we could?
Could we leave without leaving? There are many forms of this type of ‘disinvestment contemplation’.
Basically the idea is to use disidentification techniques until the focus of consciousness is causal or ‘witness’. Witness because you are able to witness your thoughts, feelings and actions without investment. Now, having established witness consciousness you actively seek the witness. By turning the attention of the self around and have it look for the self some quite liberating experiences can be had. Here’s how Thurman describes it:
The ‘self’ that is the witnesser and observer of consciousness, now turns its attention on
Itself and begins to unravel the core ‘knot’ of identity. The process intensifies until the whole subject-object illusion starts to dissolve.
Then suddenly you feel as if you’re open as the sky. Suddenly you can’t find the looker who wants to look and you can’t find what the looker hasn’t found and you can’t find the not-finding. You suddenly melt and become like empty space as if the wind is flowing through you …and then your absoluteness melts itself like fire sticks rubbing until they kindle themselves into flame, like a diamond cutting through itself, like nuclear fission or solar fusion.
Many students in my classes have renamed agni yoga, agony yoga for just this reason.
Striving can be a serious business. Fortunately these advanced meditations are also effective medication for that syndrome. In order to suffer from it one must first of all have a self to suffer and agni yoga therefore removes the very core of the problem. The agony is merely the final and more virulent stages of the illusion of aseparate self asserting itself. These assertions are really just the death throws of the Dweller.
The joke can be summed up in the following quip by a spiritual teacher:
‘You are unhappy because 99% of everything you do is for the self – and there isn’t one’
My adaptation would be
You are so serious because 99% of the time you think you exist and you don’t!
Meditation One began by linking the heart chakra, the solar plexus chakra and the crown. In Meditation Two, by an act of soul will, the energies gathered in the solar plexus were lifted to the heart centre. These meditations have particular benefit for those working on the first and second initiations.
The Higher octave meditations are designed to release the human soul ( as a member of the fourth creative hierarchy ) from its (relatively ) self centred expression ( the ahamkaric principle on the mental plane ) into the group focus of the ashram on the buddhic plane. The correct use of the Meditations enables the building of the ‘buddhic sheath’ which eventually will allow the initiate to function free from the mental plane and the causal body altogether
Centre within the causal field
And allow the kundalini energy to rise up into the causal body. Project this energy into the ashram using the word of power for your soul ray.
Through the Master to Shamballa – sounding the note of your soul to the Monad
( buddhic plane to monadic plane )
Into the abstract mental plane – sounding the note of your soul into the causal body
( buddic plane to abstract mental plane )
maintain your poise within the ashram as the response comes, closing the third side of the triangle. The Monad ‘sounds’ an answering note directly towards the causal body ( monadic plane to abstract mental plane ). This is the equivalent in the triad of a ‘shamballic impact’ upon humanity.
And the Sun in the heart
Respond to the life emanating
From the Central Spiritual Sun
That the service of love
May be rendered with perfection
This technique , outlined by the Tibetan in Glamour, A world Problem beginning on page 171 is a core foundational practise for disciples reaching towards the third initiation and seeking to practise Agni Yoga. I am going to include the entire section here with commentary.
By means of this technique, the soul assumes control of the integrated personality and of its relations, horizontal and vertical. This technique involves the unfolding of the flower of the intuition, dispelling illusion, revealing the Angel, indicating the Presence, and opening up to the disciple the world of ideas and the door of the higher initiations. Through the disciple’s grasp and application of these divine ideas or seed thoughts, he becomes initiate and the third initiation becomes possible as an immediate goal. The intuition is the applied power of transfiguration. This technique is related to the little known yoga called Agni Yoga or the yoga of fire. 171 GAWP
“The intuition is the applied power of transfiguration” This statement runs counter to many modern presentations about the intuition where it is seen as something that occurs without effort and one need but be passive and open to receive it. The agni yogi precipitates the intuition just as he ‘causes’ synchronicity through the power of his striving at a high point
The Technique Itself ( Quotes from the Tibetan in italics. Commentary and bolding is mine)
1. The evocation of the stage of tension. This is basic and essential. It is a tension brought about by complete control of the personal self so that it is “fitted for contact with the real.”
Not a small preliminary step. This tension is held at the anja centre as the seat of the integrated personality and is done through the mind.
2. The achieving of a state of fusion with the soul or with the Angel which guards the approach to the Path of the Higher Evolution.
This tension is achieved in the causal body where the identity is transferred from mind to soul – soul here referring to the descended essence of the triadal solar angel who has built the causal body on higher mental levels but is not confined to it except by free sacrificial will.
The holding of the mind steady in the light of the soul, which remains the attitude of the lower self for the entire remaining period of work, held at the point of tension by the soul and not by an effort of the personality. The soul undertakes this holding when the personal self has done its utmost to achieve the desired tension.
This is an important insight. The soul undertakes the holding of the personality point of tension once the lower self has achieved the requisite point of tension. This allows the incarnating identity, the disciple to be free for a time from his own lower vehicles without them losing their focus. This requires the transfer of identity from mind to solar angel to fourth creative hierarchy in two fluid steps. Identity is a shifting process but the capacity to identify is the result of the combined functioning of the fourth and fifth creative hierarchies. The human soul can be considered masculine to its devic feminine counterpart, the solar angel. The human soul considered as triadal operates on the three planes of the triad but it operates through the devic life of those planes and this life is part of a threefold ‘entity’ of its own.
This entity could be called the “Angel of the Presence”. The other entity composed of the intelligence of substance with which we are familiar is the “Dweller on the Threshold” which could be said to be the combined intelligence of the three vehicles of the personality. Where this intelligence has not been ‘solarised’ it remains resistant to fusion with the Angel.
The human soul first of all thinks it is ( identifies with ) its personality vehicles until finally it integrates a coherent sense of identity called the personality which is able to formulate a purpose and direct the lives that compose its three vehicles. This sense of self is gradually transferred into the soul via the causal body on the higher mental plane. The human ‘soul’ now must go through a further disidentification process from the matter of the planes of the triad in order to integrate itself into a coherent purposeful identity on the atmic plane as a ‘Master’ and eventually realise itself as the monad who operates through the Angel in the same way that the soul operates through the Dweller or the personality.
The Angel of the Presence then is part of the same triadal being that also consists of the solar angel and represents the devic counterpart to the human soul. The aim of the human evolution is to gradually disidentify itself from the devic evolution before realising their identical source on the monadic plane.
Next come six more stages in the Technique, and these must be thoroughly understood and form the basis of prolonged brooding and intelligent reflection, carried on whilst the daily avocations and duties are being performed and not carried out at certain set times. The trained intuitive or disciple lives ever the dual life of mundane activity and of intense and simultaneous spiritual reflection. This will be the outstanding characteristic of the Western disciple in contradistinction to the Eastern disciple who escapes from life into the silent places and away from the pressures of daily living and constant contact with others. The task of the Western disciple is much harder, but that which he will prove to himself and to the world as a whole will be still higher. This is to be expected if the evolutionary process means anything. The Western races must move forward into spiritual supremacy, without obliterating the Eastern contribution, and the functioning of the Law of Rebirth holds the clue to this and demonstrates this necessity. The tide of life moves from East to West as moves the sun, and those who in past centuries struck the note of Eastern mysticism must strike and are now striking the note of Western occultism. Therefore, the following stages must follow upon the three earlier. We will continue with the numbering as given, for what I here suggest is a formula for a more advanced meditation attitude. I said not form.
The movement of souls from East to West is a reflection of the emphasis moving from the sixth to the seventh ray in the Aquarian age. The sixth ray abstracts the consciousness and when operating at a personality level assists in the contact with the soul. The seventh ray externalises consciousness. If the sixth ray has not done its work then the consciousness which externalises is a personality consciousness. The result of this would be a very material age indeed. If, however the transition of identity has taken place between personality and soul, then that which externalises is the kingdom of souls.
In a world where personality consciousness dominates then what is needed to contact the soul is ‘withdrawal and abstraction’ from the prevailing thoughtforms in order to stabilises the consciousness in higher mind. When the battle for the mental plane of the earth is won however, as it has been, what is required is the transformation of consciousness by the externalisation of the soul of humanity.
Thinking this through in the individual situation we find that meditative practice is particularly useful when seeking to abstract the indwelling consciousness from its preoccupation with the unreal in order to contact the real. Once the soul has been contacted then the identity must shift into the soul. It is at this stage that agni yoga can begin. The identity is now causal and so the entity meditating is the soul and not the personality. The soul contemplates the monad – it is empowered. The soul contemplates the three worlds – they are empowered
Meditation becomes a way of life because it is inherent in the identity rather than a practice which is engaged in from time to time. Meditation on the soul results in transformation. Meditation, as the soul results in transfiguration.
This process works internally and externally. When the self, as soul, focuses on itself, it finds at its core, a deeper self. When the soul focuses outwards into matter it, by definition of its focus, is adding soul light to the light of matter and revealing the light of life itself that is revealed through the fusion of the lesser lights. This is obvious philosophically.
If everything, including matter, is in fact spirit, whether we are conscious of it or not, then consciousness is both that which allows us to realise this and the field of that realisation itself.
When the personality looks out on the world of forms it sees only forms. When the soul looks out it sees not only forms but the indwelling soul light within those forms. The soul then naturally seeks to bring the soul light and personality forms together. A partly soul infused human will naturally try and ‘transform’ his world by bringing the outer forms in alignment with the inner vision that he ‘senses’ as a soul. A non soul infused being will merely accept the world for what it is and seek to manipulate it for his own purposes. A fully soul infused being will no longer seek to transform the world because his own transformation will already be complete. He will then see the world of form and the world of soul as two aspects of one reality, dual only in the time and space necessary to complete their fusion. He is seeing in the light which the angel radiates, the dark light of purpose that lies behind all manifestation whether in consciousness or form. He is begins to see the world as evolving perfection because, of course our purpose is perfection and this perfection is ever present, beyond the time and space of ‘perfecting’ and lies at the core of all existence. It is the blueprint that we are evolving in to, already present at the beginning. We cannot become that which we are not already.
The Way of the Higher Evolution concerns the monad. It is not the soul which must choose one of the cosmic paths that lead out of the cosmic physical plane but the monad which also came in along one of these same paths. When we speak of soul purpose we normally are speaking of the underlying purpose that the soul has for taking incarnation in the lower three worlds. Monadic purpose concerns the purpose for incarnation in the whole of the seven planes of the cosmic physical plane. Monadic purpose lies behind soul purpose and it is through this higher purpose that we are able to contact the purpose of the Planetary Logos as it is His note of Purpose to which the monad responded in the first place. This Purpose lies behind consciousness altogether and yet can be contacted and registered by consciousness, or the soul. This Purpose is revealed to the soul in a similar way that the soul is revealed to the aspiring personality.
At first it is contacted infrequently and is highly ‘coloured’ by both the quality of consciousness and the vehicles of consciousness which are being employed to contact it if I can use such a convoluted sentence. The Purpose expresses itself through cycles of time and space as vast to the soul as the soul cycles appear to the personality. When the soul contacts the Purpose for a particular cycle, be it a two thousand year cycle or a 200 thousand year cycle, it is in effect encountering the perfected archetype that it is the goal of that cycle to produce. Again we must use the analogy of soul/ personality contact to get a sense of this.
Contact between the soul and personality ( in kama mansic consciousness ) is relatively rare during long cycles of incarnation, becomes more frequent as discipleship is entered and becomes permanent at the third initiation. Of course the soul has always been the underlying reality and yet this has not been realised by the personality. The duration of time required for the fusion is partly determined by the personality. When it moves towards the soul then the time between contacts increases, when it moves away then time between contacts increases.
An analogy in the outer world is that of the phenomena of ‘red shift’. When a galaxy is moving away from its point of observation the wave length of light lengthens. When the observer and the galaxy are coming together then the wave length of light shorten. No real change is taking place in the wavelength of emitted light however.
For radical transformation to take place however it is not enough for the personality to approach the soul – it must realise that it IS the soul – this realisation is a reality at soul level but remains unrevealed to personality consciousness.
At the third initiation it is realised that there has never been any actual separation between soul and personality but only this illusion of separation perpetuated by the personality of the planet and of the disciple himself.
Once fusion between soul and personality has become a fact, whether for a moment in meditation or more permanently through initiation, then direct contact between personality and monad becomes possible. The personal identity contacts the monad ‘in soul consciousness’ ( or in the light of the soul ) first at the second initiation and then more and more rapidly until fusion takes place between at the fifth initiation. Monadic influence effectively speeds up the process of evolution dramatically and hence the possibility of taking the second, third and fourth in a single life. Of course the speed is an illusion – nothing is actually happening except the ‘realisation of essential identity’ which closes an illusory gap between the core identity of the monad and it’s outpost, the personality.
In effect the meditator is taking a form – in this case a thoughtform, solarising it and then seeking to transfigure it – ie have its essential underlying nature revealed to him through relating the form to its monadic archetype. This relationship will result in the apparent acceleration of the thoughtform towards its future destination.
a. There will suddenly dawn upon the disciple’s waiting mind (which still remains the agent of reception) the answer to his problem, the clue to what is needed to bring relief to humanity, the information desired which, when applied, will unlock some door in the realm of science, psychology or religion. This door, when opened, will bring relief or release to many. As before I have told you, the intuition is never concerned with individual problems or enquiries, as so many self-centred aspirants think. It is purely impersonal and only applicable to humanity in a synthetic sense.
This is a wonderful image – an “ intruding agent of light”. Light is the symbol for the soul – an agent of light is a solar being and yet what is it that this agent of light is intruding upon? Perhaps it is the peaceful silent will of the monad – or in a planetary sense, the Council Chamber of Shamballa, wherein Purpose is contain as in a reservoir, held by a ring pass not. This ring pass not keeps out those who cannot be trusted to know something of the Purpose of Sanat Kumara. It keeps out in effect, the non – solarised consciousness of the Black Lodge. However, this ring- pass- not can be pierced by an intruding agent of the Whilte Lodge. In fact it requires the pressure of striving to penetrate it – the kingdom of heaven taken by force – the force of self – initiating soul striving though and not the force of the personal will.
The ‘revelation’ of the underlying archetype through the solarised form can express in a number of ways. It can be revealed through the mind. The recipient formulates and expresses the insight into the mental plane and it thus ‘inspires’ others. It can be revealed through the heart – the recipient is inspired to express the insight in some salvationary endeavour on behalf of the human race. It can also be expressed as an embodiment – here the fiery energy of the monad is expressing through all the vehicles of the personality and the life of the individual becomes a living embodiment of a higher principle rather than an expression of an aspect of one. We might imagine that as the seventh ray increases in potency and as the externalisation process continues that we will see many more of this culminating form.
a. The relinquishing of the Higher Way
b. The return to the Angel, or a refocussing in the soul.
c. A pause or interlude for constructive thinking, under the influence of the Angel.
d. The turning of the mind to the formulation of those forms of thought which must embody the revelation.
e. Then again a pause which is called “the pause preceding presentation.”
8. The presentation of the revelation or of the imparted truth and its precipitation into the world of illusion comes next. In that world of illusion, it undergoes the “fiery ordeal” wherein “some of the fire within that which is revealed wings its way back to the source from whence it came; some of it serves to destroy the revealer, and some to burn those who recognise the revelation.” This is a phase of Agni Yoga which, as you can see, is only for those who can penetrate beyond the Angel into the place “where fire dwelleth,” and where God, the Presence, functions as a consuming fire and waits for the hour of total revelation. This is a symbolic rendering of a great truth. In the case of the individual initiate, the third initiation, the Transfiguration, marks the consummation of the process. Only glory then is seen: only the voice of the Presence is heard and union with the past, the present and the future is reached.
At the third initiation this causal body is reaching is apex of expression. It is a body of fire being constructed out of mental plane matter but originating from the source of fire on the logoic plane. In the same way that the ahamkara principle which reaches full flower on the second subplane of the mental plane has its origin in the unshakeable identity of the monad.
When the causal body is bought into relationship with the monad it begins to burn. This burning needs to be a sustained fire. Some of the fire that is entering the causal field is reflected back to the monad – this energy is too potent to be absorbed by the causal body as it would be too destructive. Some of the fire is absorbed in the causal field and increases its radioactivity upon the plane of abstract mind. This radioactivity is itself the result of the gradual destruction of the causal body itself – a sustainable destruction. Some of the fire is channelled into the three worlds through formulated expression.
Others are ‘burned’ indirectly through coming in contact with the ‘formulated fire’ or directly via the ‘radiated causal fire’.
9. The succumbing of the revelation to the prevailing illusion, its descent into the world of glamour, and its subsequent disappearance as a revelation and its emergence as a doctrine. But, in the meantime, humanity has been helped and led forward; the intuitives continue to work and the inflow of that which is to be revealed never ceases.
This refers to the outcome of ‘formulated fire’ as it enters the mental, emotional and physical planes of our earthly civilisation. The potency of the realisation is gradually degraded as it comes in contact with forms that are vibrating at a lower frequency. The overall energy must be conserved however so to the extent that the revelation is degraded, this is the same extent to which the forms which it comes in contact with are upgraded. The same principle holds true for the revelation itself. If spirit is ‘entering’ our civilisation through the process of revelation then something must also be ‘leaving’. It is the ‘identity’ of the agni yogi which is leaving and this, at the fourth initiation provokes a crisis for the soul as it must decide where its principle ‘home’ is – with the monad or the personality.
On a higher turn of the spiral we might wonder what it is that enters along the cosmic paths as the sixth degree initiates leave to ‘locate’ themselves in higher spheres.
This basic technique underlies both primary and secondary revelations. In the case of the first, the time cycle is long; in the second, the time cycle is short. A very good instance of this process is demonstrated by one of the secondary points of revelation in connection with the teaching which emanated from the Hierarchy (the Custodian of secondary revelations, as Shamballa is of primary) fifty years ago and which took the form of The Secret Doctrine. H.P.B. was the “penetrating, sensing, appropriating intuitive.” The revelation she conveyed followed the accustomed routine of all secondary revelation from the Source to the outer plane. There the minds of men, veiled by illusion and clouded by glamour, formulated it into an inelastic doctrine, recognising no further revelation and holding steadily—many of the theosophical groups—that The Secret Doctrine was a final revelation and that naught must be recognised but that book and naught deemed correct but their interpretations of that book. If they are correct, then evolutionary revelation is ended and the plight of humanity is hard indeed.
One wonders what an example of a primary revelation is. Perhaps the revelation of atomic energy that took place as a result of the Shamballic impact during the second world war might be part of a long cycle revelation of the first ray monad of the planet.
With regard to the secondary revelations we are reminded through this whole process that the revelation is really the ‘living fiery Presence’ and not any formulation that has resulted from someone’s contact with this Presence. For any teaching to ‘live’ it must lead those who study it into a direct relationship with that which stands behind and inspires the teaching itself. Any formulation of teaching must become obsolete. It, like the soul , is a middle principle which is designed to bridge and not itself be preserved or ‘mummified’. Perhaps we need to regularly ‘daddify’ our teaching forms – taking them back into the Presence of the Father to have Him burn away anything that no longer serves the present group of enquirers until eventually all that is left is the diamond core of the Presence itself.
In conclusion, the Technique of the The Presence is not so much a meditative practice but a way of life – a way of life that leads through the sustained sacrificial destruction of the causal body into a direct relationship with the Father. The agni yogi is literally calling down fire in the service of humanity. The result of this is his own liberation out of the three worlds though first the third and then the fourth initiation taken as a byproduct of the Fire of God entering humanity and consuming him, or his causal vehicle in the process.
. Group Pranayama or the Shamballic Breath
The purpose of this meditation is the circulation of fire from cosmic etheric levels through the group causal field into the three worlds and back up to the heights.
1. Centre the consciousness in the causal body and form a conscious link with the causal bodies of other group members. Visualise a sphere of fire containing within it the group causal bodies with currents of fire flowing between them.
2. Relate to the central fire or the ‘jewel’ of the group life representing the Master at the centre. This is the point through which the breath of Life flows.
3. First breath. On the inbreath visualise Life streaming in from Shamballa through the jewel into the group field. On the pause hold that Life within the group field. On the outbreath release the energy through the field horizontally on the plane of focus (either the buddhic field through the ashram or the higher manasic field through the egoic groups).
4. Second breath. Draw the inbreath down once again from Shamballa but include a current from Hierarchy so that there is a blend of Love and Will flowing into the group. On the pause hold this energy within the group field as before but on the outbreath send the energy vertically down through the mental, astral and etheric body of the group to the etheric base chakra.
5. Third breath. Draw the inbreath up from the base, hold it in the group field and then release the outbreath horizontally on the plane of focus as in (3). This mixes the Third Aspect fires with the Second Aspect or solar fires.
6. Fourth breath. Draw the inbreath horizontally through the group field taking in the blend of the lower two fires, pause, and then release the outbreath back up through the jewel to the centre where the Will of God is known.
7. Continue the cycle of four breaths, attempting to raise the centre of focus from causal levels into the triad as the ashramic group centre that is doing the breathing.
5. Meditative Alignments
The Master’s Heart
The "Master's Heart" is a technical term, indicating the sources of life and many analogous interpretations. There is at this stage and after a certain major initiation, a direct line of energy or of life—sensed, recognised, active and utilised—between the conscious disciple and
1. The disciple's heart centre.2. The heart centre in the head.3. The egoic lotus, which (until the fourth initiation) is the heart centre of the monadic life.4. The Master at the centre of His group.5. The Christ, the heart centre of the Hierarchy.6. The life of the Monad which begins to make itself felt at the third initiation.
7. The Lord of Life Himself, the heart centre of Shamballa.
Himself and on to a point in the Sun, Sirius. You can see, therefore, how different this stage is from what might be imagined. It is one which marks a new departure or beginning and a great transition. It is a stage which one enters through the open door of Nirvana, the beginning of the Path of the Higher Evolution. It is a stage which marks a specific location (if such an inappropriate word can be used) of the disciple upon that upward Way which is revealed by the lighted Way; it is the attainment of the innermost point of realisation, called esoterically "within the heart."24
The New Group Of World Servers Alignment
1. Link as a conscious member of the NGWS seeing the planetary group as a centre of focused light forming a bridge between Humanity and Hierarchy.
2. Link with the Nirmanakayas, the divine contemplatives, viewing them as a lighted centre bridging Hierarchy and Shamballa.
3. Link with the directing agents in Shamballa and the higher Nirmanakayas that form a bridge between Shamballa and extra-planetary entities.
4. Visualise these three centres of light in a triangular relationship and at the central point link with the Avatar of Synthesis.
...the constructive work of the Avatar of Synthesis will be apparent to you in the name He is known by; He is coming to the Earth in order to further the manifestation of unity, of oneness and of inter-relation, and He comes, therefore, to wield and apply first ray energy. He will charge or galvanise the three groups—the directing Agents in Shamballa, the Nirmanakayas and the New Group of World Servers—with dynamic energy and, in a mysterious way, relate them to each other so that a new synthesis and alignment will be present upon the Earth.25
The Galactic Centre Alignment
This alignment takes the form of a series of triangles—each with a central eye:
1. The Synthesis Ashram. The First, Second and Seventh Ray Masters with the Christ at the centre.
2. Shamballa. The three Buddhas of Activity with Sanat Kumara at the centre.
3. The Solar Logos. The three Lords of the synthesising planets (Uranus, Neptune & Saturn) with the Sun at the centre.
4. The Sirian Logos. The three aspects of the Sun (Physical Sun, Heart of the Sun, Central Spiritual Sun) with Sirius at the centre.
5. The Cosmic Logos. The lords of the three constellations (Great Bear, Sirius, Pleiades) with the galactic centre as the ‘eye’.26
6. Mantrams, Prayers and Formulas
The Mantram of Fire
I seek the Way; I yearn to know. Visions I see, and fleeting deep impressions. Behind the Portal, on the other side, lies that which I call home, for the circle hath been well-nigh trod, and the end approacheth the beginning.
I seek the Way. All ways my feet have trod. The Way of Fire calls me with fierce appeal. Naught in me seeks the way of peace; naught in me yearns for earth.
Let the fire rage, the flames devour; let all the dross be burnt; and let me enter through that Gate, and tread the Way of Fire.27
The Secret of the Fire lieth hid in the second letter of the Sacred Word. The mystery of life is concealed within the heart. When the lower point vibrates, when the sacred triangle glows, when the point, the middle center, and the apex, connect and circulate the Fire, when the threefold apex likewise burns, then the two triangles—the greater and the lesser—merge into one flame, which burneth up the whole.28
Surrender Prayer
I have no idea of what is best Father
and yet I would have, in that realisation
your Life flow through me anyway.
and yet I would have, in that realisation
your Life flow through me anyway.
It is not understanding I seek
in my deepest nature
but identification with you.
Reshape this soul
into any instrument
moment by moment
that serves your will.
in my deepest nature
but identification with you.
Reshape this soul
into any instrument
moment by moment
that serves your will.
There is nothing I can fashion
capable of containing Shiva’s ecstasy
and I would no longer be
a builder of forms to contain Life
but rather Life itself.
capable of containing Shiva’s ecstasy
and I would no longer be
a builder of forms to contain Life
but rather Life itself.
Graduate me, if that be your will
lift me into that eternal dance.
Leave nothing of me
that will not ignite
flame up
fire.
lift me into that eternal dance.
Leave nothing of me
that will not ignite
flame up
fire.
Prayer to Shambhala
Thou Who called me to the path of labor, accept my ableness and my desire.
Accept my labor, O Lord, because by day and by night Thou beholdest me.
Manifest Thy hand, O Lord, because great is the darkness. I follow Thee!29
Accept my labor, O Lord, because by day and by night Thou beholdest me.
Manifest Thy hand, O Lord, because great is the darkness. I follow Thee!29
Invocation
May the Holy Ones Whose disciple I am show me the light I seek; give me the strong aid of Their compassion and Their wisdom. There is a peace which passeth understanding; it abides in the hearts of those who live in the Eternal. There is a power which maketh all things new; it lives and moves in those who know the Self as one. May that peace brood over us, that power uplift us till we stand where the One Initiator is invoked, till we see His star shine forth.30
Posts
No comments:
Post a Comment