Mark Twain: “I do not fear death. I had been dead for billions and billions of years before I was born, and had not suffered the slightest inconvenience from it.”

In the time it took you to read that sentence, nine people died. Some 58 million people die every year. And that is just considering humans on our own planet; there are almost certainly thousands of other planets with advanced life and populations throughout the Universe. Death is all around us.

https://elonvitale.com/2024/10/29/dont-fear-the-reaper/

I just read something about the existence of different type of theosophy and that exists the "real one". up to now i read some books of leadbeter, powell, besant and i'll want to read the inner life. but in none of these have I noticed any differences in thought. someone can help me?

Hi there! I’m pretty new to theosophy. Started studying Blavatsky’s teachings a couple months ago and became a member of the society last month. What are some good books and videos to study? (So far I’ve read parts of the secret doctrine, Isis unveiled and watched some of Pablo senders lectures).

I was wondering if any of you read Helena Roerich’s teachings/writings. Are they similar to Theosophy?

Looking for an unbiased introduction to the theosophical movement..history and origins

Thanks for any suggestions!

The Conspirituality Podcast, has the laudable goal of “dismantling New Age cults, wellness grifters, and conspiracy-mad yogis,” recently aired an episode about Helena Petrovna Blavatsky, labeling her “the OG New Age grifter.” While I do not ignore HPB’s many faults, as some of her admirers do, and while the podcast highlighted some fair criticisms, it tarred her with far too broad and dark a brush.

https://elonvitale.com/2024/10/15/the-og-new-age-grifter/

“Time was not, for it lay asleep in the infinite bosom of duration.” (HPB, Secret Doctrine, Book of Dzyan Stanza I)

https://elonvitale.com/2024/10/14/no-up-no-down-no-now-no-then/

I'm putting this information in a new post because of some new comments and replies to this post. Godolphin Mitford, aka Mirza Moorad Ali Beg, was a scion of the well-known Mitford family in England. He was born in India in 1844 because his parents and grandparents were living there. In 1881, he came to the TS headquarters in Bombay in great distress. He had engaged in black magic in order to coerce a lady into a sexual relationship, and now he couldn't rid himself of the astral effects of that exercise.

KH, HPB, Olcott, and Damodar all tried to help him and invited him to live with them for several months. For a time, he was the temporary president of the TS branch in Bhavnagar, north of Bombay. This is a cautionary tale about the dangers of dabbling in black magic, but the article he wrote is also a roadmap to the purification process that every chela must pass through.

The story is told in two different YouTube videos. Watch the second one to the end to get the full story.

Part 1

Part 2

Audience performance: bind the ego to get it out of the way

I'm wondering if a lot of us all have the same troubles why do we feel so disconnected to one another

is it possible that Jehova, Yahweh, or Allah, is secretly just an ancient prank accomplished by a series of ahead of their time conmen, inventors, alchemists, drug dealers, and philosophers that eventually snowballed into reality by means of the death of the last person who knew taking it with them?

Anyone got any ideas?

Why are you a Theosophist and what makes theosophy unique and different from other systems of belief ?

What’s good!

I’ve had a pretty dramatic worldshift over the past two years. From unearthing more about my family to recovering from addiction- I’ve had to radically change how I view the world. Along this journey I learned I’m related to Annie Besant. I haven’t read up yet, but a lot of her work is… eerily similar to my own perspective? Today’s my first day hearing of theosophy. Can anyone give me a brief 101 of what it is and how my great (x3) aunt is involved?

All the lodges in my region are about 3 hours away. I' am greatfull for the online resources but I am hungry for more interactive approach.

I don't want to get too much into the weeds here on reddit, but if there are any members interested in connecting for study discourse purposes, I am interested.

Online in text is fine. I am in the Sacramento CA area, in the case there are other locals.

Feel free to DM me. I tend to lean away from public group discourse.

Hey guys! I’ve recently come up at odds with my local lodge, regarding membership.

The system that is in place at the moment is that if you wish to join, you must first attend events regularly. Then you need a proposer and a second AND then the request has to be approved by the board.

I wanted to join to have access to the library, and maybe meet new people. However this convoluted character assessment and requirements to join simply seemed off to me. It seems fundamentally to go against the principle of equality and inclusion in the search for truth. The board refused to entertain my questions about this, and I have been rejected from joining simply because I questioned the process of membership.

Am I just an asshole? It ruffled quite a few feathers, and even remaining calm and simply asking about how that system came into place I’ve been blackballed.

Is this normal lodge process? Is theosophy in practise just like an esoteric social committee? Was really quite underwhelmed by the whole thing.

What books are recommended to read before jumping into The Secret Doctrine ?

Where did Theosophy begin and Who contributed a lot to it?

i became omnilucid and potentially guided by entities as a teen. i shifted through what seemed like many dimensions/worlds and in-between states where i see all the entities and things.

no i wasnt allowed in the library but i did basically walk around independently and get a tour. i didnt know who the white light being aliens were so i considered them potentially dangerous like everything else i saw on the way and did not approach regrettably. lost opportunity of a lifetime pm.

they were the only entity in the entire realm that i saw. it was a pretty modern like almost human building on the first floor and i went down and down to the next level and as i pass i got compelled that i couldnt go in the library gently and shifted to remote view where i saw the library and the great book, then i was compelled to keep going down to the golden tunnels which i remember being beautiful and mysterious and i came out of an exit by a tropical paradise beach with the cleanest clearest oceanwater i ever saw so clear when i dove in to return to this world i saw the tropical fish and all their colors.

i ended up learning i could shift into this physical 3d reality and OBE gradually by 'dreaming myself into reality' the same way i got further away and found your mystery school reality bubble far out in the planes.

it took many years to research and this is the last most significant place i visit before coming here, and the only one ive been able to identify because of its specific characteristics.

this was almost 20 years ago and i quit because clearly i did something serious and serious things happen to me after that scared me to literal death and i never did it again, but im retraining without omnilucidity in the hopes of having another adventure like that again

just wanted to tell you.

This post is meant to be complementary to The Theosophical Guide to Meditation.

What follows is a selection of quotes from the original theosophical teachings concerning meditation and a selection of corresponding practices from the Vijñānabhairava Tantra translated by Jaideva Singh. I've also added Jaideva Singh's notes; however, for the sake of brevity, I've left out some Sanskrit words where the English translations are given as well as any sentences or passages that aren't essential for understanding the meaning of the verses.

A Brief Introduction to the Vijñānabhairava Tantra

The Vijñānabhairava Tantra is an ancient work on Yoga and a key text of the non-dual branch of Shaivism known as Trika or Kashmir Shaivism. It is a manual of mystical practices composed in the form of a dialogue between the god Bhairava (Śiva) and the goddess Bhairavi (Śakti), and consists of 112 dhāraṇās or types of yoga. Jaideva Singh, in his introduction to the Vijñānabhairava, tells us that vijñānā (the essential nature of Bhairava) is a state of consciousness free from thought-constructs (nirvikalpa), and Bhairava is said to indicate (esoterically) all three aspects of the Divine, i.e., the manifestation, maintenance, and withdrawal of the Universe; though, from the point of view of the mystic, Bhairava "is that Ultimate Reality in which prakāśa, i.e. Light of Consciousness and vimarśa or Eternal awareness of that Light are indistinguishably fused."

The Importance of Dhāraṇā in Theosophy

Dhāraṇā is said to be "that state in Yoga practice when the mind has to be fixed unflinchingly on some object of meditation." (Theo. Gloss.) In The Voice of the Silence, we are told that Dhāraṇā is the sixth stage of development in the occult system, where "every sense as an individual faculty has to be 'killed' (or paralyzed) on this plane, passing into and merging with the Seventh sense, the most spiritual."

He who would hear the voice of Nada, “the Soundless Sound,” and comprehend it, he has to learn the nature of Dhâranâ. (1)

(1) Dhâranâ is the intense and perfect concentration of the mind upon some one interior object, accompanied by complete abstraction from everything pertaining to the external Universe, or the world of the senses.” (The Voice of the Silence)

The Dhāraṇās

Unless otherwise indicated, all quotes in bold are from The Voice of the Silence.

112 dhāraṇās have been given in the Vijñānabhairava to cater for the varying capacities of aspirants. According to Bhairava, if one of these dhāraṇās is understood and practised earnestly, the aspirant will attain Self-realization.

"In his hour of silent meditation the student will find that there is one space of silence within him where he can find refuge from thoughts and desires, from the turmoil of the senses and the delusions of the mind. By sinking his consciousness deep into his heart he can reach this place - at first only when he is alone in silence and darkness. But when the need for the silence has grown great enough, he will turn to seek it even in the midst of the struggle with self, and he will find it. Only he must not let go of his outer self, or his body; he must learn to retire into his citadel when the battle grows fierce, but to do so without losing sight of the battle; without allowing himself to fancy that by so doing he has won the victory. That victory is won only when all is silence without as within the inner citadel. Fighting thus, from within that silence, the student will find that he has solved the first great paradox." (HPB, “The Great Paradox”)

VERSE 49

He whose mind together with the other senses is merged in the interior space of the heart,(1) who has entered mentally into the centre of the two bowls of the heartlotus,(2) who has excluded everything else from consciousness [i.e., who is one-pointed] acquires the highest fortune, O beautiful one.

NOTES

(1) The central spot in the body above the diaphram. It is an etheric structure resembling [a] lotus, just as the physical heart resembles a lotus. In the centre of this etheric heart resides cit - the consciousness which is always a subject, never an object. It is this centre which is the essential Self of man and macrocosmically the centre of all manifestation.

(2) Śivopādhyāya says in his commentary that the upper bowl of the heart lotus represents knowledge and the lower bowl represents object [of knowledge]. The centre of this heart-lotus represents the knower, the Self. It is this centre or the Self into which the yogi has to plunge mentally.

"When waxing stronger, thy Soul glides forth from her secure retreat: and breaking loose from the protecting shrine, extends her silver thread and rushes onward: when beholding her image on the waves of Space she whispers, 'This is I,'—declare, O Disciple, that thy soul is caught in the webs of delusion."

VERSE 95

“Māyā is delusive, the function of kalā is limited activity (of vidyā, it is limited knowledge, etc),” considering the functions of the various tattvas (constituting principles) in this way, one does not remain separate any longer.

NOTES

The yogi fully understands that Māyā subjects every one to her charm. She brings about a sense of difference in life which is essentially one whole, and through her coverings, effects limitation in respect of activity, knowledge, desire, time, causality and space.

Being fully aware of the limited functions of the tattvas and the delusive power of Māyā, the yogi does not lose sight of the wholeness of Reality and, therefore, does not cut himself adrift from it. Rather by unmīlana samādhi, he views the entire manifestation as the expression of Śiva and is thus chockful of a deep sense of relatedness.

"Thy body is not self, thy SELF is in itself without a body, and either praise or blame affects it not."

"We know that we are not our bodies, for they constantly change, while we remain the same identity through all the changes." (RC, "Notes on Bhagavad-Gita")

VERSE 104

After rejecting attachment to one's body, one should, with firm mind and with a vision which has no consideration for any thing else, contemplate thus, "I am everywhere." He will then enjoy (supernal) happiness.

NOTES

In this dhāraṇā, there are two main ideas, one negative and another positive. The negative one is, "I am not my body, nor am I confined to any particular place or time." The positive one is, "I am everywhere." By this practice, one becomes identified with Śiva-śakti and acquires cosmic consciousness.

In verse hundred, one has to practise the bhāvanā [creative contemplation] of cit or consciousness in all bodies, in every form of existence. In the present dhāraṇā, one has to practise the expansion of his own consciousness in all forms of being.

Śivopādhyāya points out in his commentary a further difference between the idea contained in verse 100 and the present one. In the present verse, the bhāvanā recommended is "All this is myself" which is the parāmarśa or consciousness of sadāśiva or Iśvara. In verse 100, it is cit or consciousness as such whose omnipresence has been emphasized. In other words, the plane referred to in verse 100 is that of Śiva, whereas the plane referred to in the present verse is that of Sadāśiva or Iśvara.

VERSE 107

One should, leaving aside the need of his own body (in other cases), contemplate that the (same) consciousness is present in other bodies as in his own. Thus he will become all-pervasive in a few days.

NOTES

Everybody has an experience of consciousness apart from the body. In dream, one has consciousness apart from the gross body; in deep sleep, one has consciousness apart from the subtle body (sūkṣma-śarīra); in the fourth state of experience (turīya) one has consciousness apart from the causal body (karaṇa śarīra). So it is clear that a body is not a necessary medium for consciousness. Knowing this from his personal experience, the aspirant should contemplate that his consciousness is not confined to his own body, but is all-pervasive. Thus he will realize the all-pervasiveness of consciousness which is the nature of Bhairava.

"The Mind is the great Slayer of the Real."

"Let the Disciple slay the Slayer."

"We are not our 'minds,' for we change them whenever we find occasion to do so; if we were our minds we could not change them, and further, it is apparent that 'change' cannot see 'change;' only that which is permanent can see change." (RC, "Notes on the Bhagavad Gita")

VERSE 94

“One should contemplate thus: ‘Within me the inner psychic apparatus consisting of citta, etc., does not exist.” In the absence of thought-constructs, he will be (completely) rid of all thought-constructs (vikalpas) and will abide as pure consciousness (śuddha caitanya) which is his essential Self.

NOTES

When one becomes fully convinced by contemplation that he is not his psychic apparatus consisting of mind, the ascertaining intellect, and the ego with which he is always identified, then his mind ceases to form thought-constructs and his essential nature which transcends all vikalpas is revealed.

"Thou hast to live and breathe in all, as all that thou perceivest breathes in thee; to feel thyself abiding in all things, all things in SELF."

“But let me again insist upon your trying to realize in your selves that you are a part of the All. That is the constant subject of meditation, and will bring the best and most rapid progress.” (WQJ "Letters That Have Helped Me")

VERSE 100

The same Self characterized by consciousness is present in all the bodies; there is no difference in it anywhere. Therefore, a person realizing that everything (in essence) is the same (consciousness) triumphantly rises above transmigratory existence.

NOTES

Kṣemarāja has quoted this verse in his commentary on the first sūtra of Śiva sūtras and has aptly pointed out that caitanya or consciousness does not mean simply jñāna or knowledge but also kriyā or autonomous activity.

A person who realizes that the Self characterized by consciousness is the same in all from Sadāśiva down to the tiniest worm has become identified with that essential Self and acquires the consciousness of samatā (essential oneness). He is, therefore, liberated and is no longer subject to birth and death.

"Saith the Great Law:—'In order to become the KNOWER of ALL SELF thou hast first of SELF to be the knower.' To reach the knowledge of that SELF, thou hast to give up Self to Non-Self, Being to Non-Being..."

VERSE 109

The Highest Lord is Omniscient, omnipotent, and omnipresent. "Since I have the attributes of Śiva, I am the same as the Highest Lord." With this firm conviction, one becomes Śiva.

NOTES

This is the dhāraṇā of the first phase of pratyabhijñā or recognition. Man is Śiva already in essence. The essential Reality in him has put on the mask of jīva. When the jīva intensely recognizes his essential Reality, the mask is thrown off. The stage of vilaya or veiling disappears; anugraha (grace) is operative now, and the jīva becomes Śiva (that he was in reality).

VERSE 110

Just as waves arise from water, flames from fire, rays from the sun, even so the waves (variegated aspects) of the universe have arisen in differentiated forms from me i.e. Bhairava.

NOTES

This is the dhāraṇā of the second phase of pratyabhijñā. The first phase of pratyabhijñā (recognition) consists in recognizing the jīva (the empirical self) as Śiva, the identity of the individual Self with the Universal Self. The second phase consists in recognizing the fact that this glory of manifestation is mine. This consists in recognizing the identity of the universe with Self. The present verse gives the dhāraṇā for this recognition.

“Meditation on tone, as expressed in this Sanskrit word OM, will lead us to a knowledge of the secret Doctrine. . . . With us OM has a signification. It represents the constant undercurrent of meditation, which ought to be carried on by every man, even while engaged in the necessary duties of this life.” (WQJ, “AUM!”)

“The word Om or Aum is at once an invocation of the highest within, a benediction, an affirmation, and a promise; its proper use is said to lead to a realization of the Self within. The Aum contains within itself all the aspects and implies the Universe controlled by the Supreme Spirit. It represents the constant current of meditation which ought to be carried on by every man, even while engaged in the necessary duties of life. There is for every conditioned being a target at which the aim is constantly directed; in the Mundaka Upanishad there is the following, 'Om is the bow, the Self is the arrow, Brahman is called its aim. It is to be hit by a man who is not thoughtless; and then as the arrow becomes one with the target, he will become one with Brahman. Know him alone as the Self, and leave off other words. He is the bridge of the Immortal. Meditate on the Self as Om.'" (RC, “Notes on the Bhagavad Gita” p. 224-225)

VERSE 39

O Bhairavi, by perfect recitation of praṇava or the sacred syllable Auṁ, etc(1), and by contemplating over the void at the end of the protracted phase(2) of it and by the most eminent energy of the void(3), the yogi attains the void(4).

NOTES

(1) Et cetera refers to other praṇavas. There are chiefly three praṇavas - (1) the Vedic praṇava, Auṁ. (2) the Śaiva praṇava, Hūm and (3) the Śākta praṇava, Hrīm.

(2) Pluta or the protracted form is an utterance of three mātrās or moras.

The usual practice in the recitation of Auṁ is contemplation of ardhacandra, bindu, etc. upto unmanā after the protracted phase. In the present verse, Bhairava is referring to a different practice. He says that at the end of the protracted phase of the recitation, do not contemplate over ardhacandra, bindu, etc., but over śūnya or void. Śūnya or void here means free of all external or internal objective support, of all tattvas, and of all residual traces of kleśas [afflictions, defilements]. Gross objects like jar, cloth, etc. are external support of the mind, pleasure, pain, etc. are the internal support of the mind, and residual traces are the vāsanās of avidyā, asmitā, rāga, dveṣa and abhiniveśa.

Śūnya or void means that which is free of the above conditions. In other words, the mind has to be made nirvikalpa, free from all vikalpas, of all thoughts.

Withhold thy mind from all external objects, all external sights. Withhold internal images, lest on thy Soul-light a dark shadow they should cast.

Thou hast to feel thyself ALL-THOUGHT, and yet exile all thoughts from out thy Soul.

(3) The most eminent energy of the void is the energy of the parāśakti.

(4) Attaining the void means attaining the nature of Bhairava, which is free of difference, duality, and vikalpa.

"Behold how like the moon, reflected in the tranquil waves, Alaya is reflected by the small and by the great, is mirrored in the tiniest atoms, yet fails to reach the heart of all."

"However dimly we may perceive it, there is that in us which is eternal and changeless. This unchanging, constant, and immortal something in us is not absent from any particle or any being whatever. There is only one Life in the world to which we, as well as all other beings, pertain. We all proceeded from the same one Source – not many – and we are proceeding on the same path to the same great goal." (RC, “What Reincarnates?”)

VERSE 116

Wherever the mind goes whether towards the exterior or towards the interior, everywhere there is the state of Śiva. Since Śiva is omnipresent, where can the mind go (to avoid Him).

NOTES

This verse has two aspects, one metaphysical, the other mystic. The metaphysical aspect maintains that everything in the universe—subjective or objective is Śiva. The mystic aspect says that since everything is Śiva, the aspirant need not be perturbed if he is unable to concentrate on some mysterious Universal Reality. Whatever attracts the mind, whether it is something external like a jar or some colour like blue, yellow, etc. or whether it is something internal—an emotion, a thought, let that be taken as Śiva with full conviction and be made an object of meditation. The result will be surprising. The particular object or emotion or thought being meditated upon as Śiva can no longer stand out as something different from Śiva, something isolated from the Universal stream of consciousness but is bound to appear as that Universal Consciousness itself in that particular aspect. It will thus drive away from the mind of the aspirant all selfish and sensuous desire, it will free his mind of useless vikalpas (thought-constructs) and will ensure his entry into the divine consciousness.

“There is plenty of material, as well as help, in the devotional books to the realization of the heart doctrine, for they are designed to awaken the Buddhic faculty – that of Intuition, the only means by which light can come to you or anyone." (RC, "The Friendly Philosopher")

"The Spiritual ego reflects no varying states of consciousness; is independent of all sensation (experience); it does not think—it KNOWS, by an intuitive process only faintly conceivable by the average man. “The subject that perceives” Mind, as an attribute of itself, is this Transcendental or spiritual Ego (Buddhi)." (HPB, CW Vol. VIII, pp. 96-7)

"The 'Power' and the 'World-mother' are names given to Kundalini —one of the mystic 'Yogi powers.' It is Buddhi considered as an active instead of a passive principle (which it is generally, when regarded only as the vehicle, or casket of the Supreme Spirit ATMA). It is an electro-spiritual force, a creative power which when aroused into action can as easily kill as it can create."

VERSE 121

The sort of intuition (mati) that emerges through the intensity of devotion in one who is perfectly detached is known as the śakti of śaṅkara. One should contemplate on it perpetually. Then he becomes Śiva Himself.

NOTES

One who is perfectly detached i.e. is not attached to sensuous pleasures and is devoted to God develops mati. The word mati is used in a technical sense here. It means pure spiritual intuition that is dynamic. This mati is full of beneficent power (śāṅkarī śakti) that can transform and consecrate life.

There are four steps in this dhāraṇā. (1) one's value of life has to be totally changed. He should be completely detached from sensuous pleasures and trinkets of life. (2) He should be devoted to God. (3) Through the above two, the mind of the aspirant will become purified, and then will emerge mati which is spiritual intuition full of the power to transform life. She can remove all obstacles in the path of the aspirant. (4) The aspirant should perpetually contemplate on this mati. She will completely transform his life, and then his mind will be dissolved in Śiva.

It should be borne in mind that bhakti or devotion means viewing God in all life and dedication of oneself to the Divine in word, thought and deed.

"Thou hast to study the voidness of the seeming full, the fulness of the seeming void."

VERSES 134-5

This whole universe is without any essential reality like a magical spectacle. What is the reality of a magical spectacle? If one is fully convinced of the non-essentiality of the universe in this way, he attains to peace.

In the unchangeable Self, how can there be knowledge or activity? All external objects are dependent on knowledge; therefore this world is void.

NOTES

Both of the above verses refer to the unreality of the world.

The first one says that the world is like a magic show; therefore, it has no reality. The second one teaches the unreality of the world on the basis of non-knowledge and non-activity. The Self is one mass of consciousness without any division or differentiation. There can be no change in it. Both knowledge and activity are a kind of change. Therefore, knowledge and activity cannot be possible in Self. All external objects of the world are dependent on knowledge (and activity). As knowledge and activity are unreal, so the world that is dependent on these is also unreal, mere void. By contemplating in the above ways, one acquires peace.

It has to be borne in mind that the knowledge and activity mentioned in this verse refer to the knowledge and activity of the limited, empirical individual whose knowledge and activity are permeated by a sense of difference, and pertain to the world of changes.

In the essential Self there is absolutely no change or difference. Therefore, the knowledge and activity of the empirical individual belong only to the psycho-physical self, not to the essential Self. The knowledge and activity which are the characteristics of the essential Self are śaktis (jñānaśakti and kriyā-śakti) by which alone there can be any knowledge or activity. Secondly, they are not dependent on the antaḥkaraṇa (buddhi, manas and ahaṃkāra) and organs of sense and action just as the knowledge and activity of the empirical individual are. Thirdly, they are not prompted by any sense of difference.

VERSE 127

That which cannot be known as an object(1), that which cannot be grasped (i.e. that which is elusive), that which is void(2), that which penetrates even non-existence(3), all that should be contemplated as Bhairava. At the end of that contemplation will occur Enlightenment.

NOTES

(1) The Ultimate Reality has been called unknowable in the sense that it is the Eternal and Ultimate Subject of everything and cannot be reduced to [an] object.

(2) Śivopādhyāya in his commentary quotes the following verse to show in what sense the word śūnyā is taken in Trika philosophy:

"That which is free of all ālambanas, of all tattvas, of the residual traces of all kleśas, that is śūnyā or void. It is not void as such in its highest sense."

The word ālambana means 'support'. It is either an objective existent like a jar or blue colour etc. or an internal existent like pleasure or pain or a thought etc. Bhairava or the Highest Reality is called śūnyā in the sense that He cannot be characterized or limited by any of these objective or subjective characteristics.

He is free of all tattvas or constitutive principles. All constitutive principles derive their existence from Him. Therefore, He cannot be characterized by these.

He is free of all kleśas and their residual traces. The kleśas are primal ignorance, ego-sense, attachment, aversion, and clinging to particular forms of life, fear of death.

The Highest Reality is called śūnyā or void, because it is free of all these, not because it is not Real.

(3) Both existents and non-existents owe their stance to that Highest Reality. It is the common ground of both existence and non-existence.

In the words of the Utpaladeva:

"This power of Universal Consciousness is the inner, creative flash which, though in itself unchanging, is the source of all change, it is mahāsattā or absolute being inasmuch as it is free to be anything, it is the source of all bhāva or abhāva (existent or non-existent). It is beyond the determination of space and time. It being the essence of all is said to be the very heart of the Supreme Sovereign."

This dhāraṇā exhorts the aspirant that he should contemplate on Bhairava as totally free of all distinctive thought-constructs, as foundational Consciousness whose essential nature is mahāsattā, the absolute freedom to appear in any way. He will then have full enlightenment.

VERSE 128

One should fix his mind on the external space which is eternal, without support, void, omnipresent, devoid of limitation. (By this practice) he will be absorbed in non-space.

NOTES

Two important points have been made out in this dhāraṇā. Firstly, since it is not easy to concentrate on abstract void, the aspirant has been advised to concentrate on the vast, illimitable external space. Khaṃ or ākāśa, the endless external expanse of vacuity has generally been held to be the symbol of void, Brahman, purity, immensity. Therefore, by prolonged practice of concentration on the boundless external space, one acquires the capacity of concentrating on supportless, objectless, vacant reality. After this, one can, with facility, concentrate on the inner, supportless, objectless Reality, the spiritual consciousness, the met-empirical Self or ātman and thus have the absorption into the nature of Bhairava which transcends all spatial, temporal and empirical modalities.

Secondly, in the previous verse Bhairava has been designated as śūnyā or śūnyā-dhāma, the very abode of void. In the present verse, He has been designated as 'nirākāśa' transcending all void (atiśūnyā) or aśūnyā (non-void), the base and foundation of the void itself and therefore mahāsāmānya, mahāsattā.

"Thou shalt not let thy senses make a playground of thy mind."

"Merge into one sense thy senses, if thou would’st be secure against the foe. ’Tis by that sense alone which lies concealed within the hollow of thy brain, that the steep path which leadeth to thy Master may be disclosed before thy Soul’s dim eyes."

"Shun ignorance, and likewise shun illusion. Avert thy face from world deceptions; mistrust thy senses, they are false. But within thy body—the shrine of thy sensations—seek in the Impersonal for the 'eternal man'; and having sought him out, look inward: thou art Buddha."

VERSE 136

All contact with pleasure and pain is through the senses, (knowing this), one should detach oneself from the senses, and withdrawing within should abide in his essential Self.

NOTES

All pleasure, pain, etc., derived through the senses are not the characteristics of the cidātmā, the essential met-empirical Self, but only of the empirical, psycho-physical complex miscalled Self. When one is centred in his essential Self, one automatically gets freed from the peremptory demands of the senses.

This is to be effected principally through śakti-saṅkoca which has been defined in the following words in Pratyabhijñāhṛdayam.

"Śakti-saṅkoca consists in turning in towards the Self, by the process of withdrawal, of that consciousness which is spreading externally through the doors of the senses (towards the objects)." Śakti-saṅkoca is the technique of introversion or interiorization. By this practice, one becomes poised in oneself and the attractions of the world do not trouble him any longer. He is freed from the opposites of pleasure and pain and abides in his essential Self which is of the nature of Bhairava. In the words of the Yogavāsiṣṭha

"On the luminous emergence of cit (the spiritual consciousness, the essential Self), the wayward activities of the manas, buddhi and the senses come to an end."

"So there is that in us which is permanent, which is Real, which is of the highest, which is a ray from and one with the Supreme, the universal Principle or Power, the creator, the sustainer, the regenerator of all that was, is, or ever shall be. We have to realize That – each one for himself – first by recognizing that IT IS, omnipresent, eternal, boundless and immutable; second, by divesting ourselves of those things we thought It to be: that It is this body, this mind, these circumstances. All these are changing things, things seen; but that which is the Real, the Supreme, our very Self and the Self of all things, is not subject to change; It is changeless; It cannot be seen, for It is the Perceiver.” (RC, “The Recognition of Law” article)

“Arouse, arouse in you the meaning of 'Thou art That.' Thou art the Self. This is the thing to think of in meditation, and if you believe it, then tell others the same. You have read it before, but now try to realize it more and more each day, and you will have the light you want.” (WQJ, “Letters That Have Helped Me” p. 126)

VERSE 132

"Eternal, omnipresent, without depending on any support, all-pervasive, lord of all that is"—meditating every instant on these words in conformity with their sense, one attains his object (i.e. has fulfilment).

NOTES

By constantly pondering over the implication of these words, the mind of the aspirant becomes chockful of the essential reality of Śiva. By comprehending perfectly the sense of nitya [eternal, permanent] and vibhu [lord of all that is], the aspirant comes to realize that the essential nature of Bhairava and so also of his essential Self transcends 'time', and by meditating on the significance of vyāpaka [all-pervasive], he realizes that it transcends 'space' also. By meditating on nirādhāra [being without support], he realizes that the nature of Bhairava and so also of his essential Self is nirvikalpa i.e. 'transcendent to thought'.

So by meditating on these characteristics of Śiva, he has Self-realization. Thus he becomes kṛtārthata, his aim in life is fulfilled, for the knowledge of Self is the highest aim one can entertain.

Not just visually, but the more I think about it, my mind is leaning to the metaphorical similarities between them.

Sorry if it’s a hard read I’m not a good writer 😵‍💫😂 If time is a unit of measurement, which can be infinitely broken up into a smaller unit…..seconds, thousands of a sec, millisecond and so on….. Let’s say the point at which a soul is aligned with a human body, agreeing on its existence and placement somewhere between conception to embryo?……. Or to substitute another word for soul being life force/god…. Then what’s not to say that every single living thing on this earth is actually god/life force experiencing itself just at a different unit of measurement in time and complexity of choice…..for example two souls can’t be born at the same time….. I was born on xxx date at 6.31pm and so was for example my friend… but the truth is he wasn’t…according to time itself, as it can be infinitely broken down into a smaller unit of measurement. He was born at 6.31.00000001pm. So was another soul/god experiencing itself in 6.31.00000002pm, 6.31.00000003pm and so on……. It makes sense to me as we are almost entirely creatures of environment and circumstance and teaching. Like our baselines would be more the same than not if these other factors were removed. As a practice I try to ignore our differences and I’ve always payed no attention to the study of genetics as I believe it’s a whole area of detailed study with thousands of years of records etc….. over Nothing useful 😂😂…. Only alienates us from each other. I’m a bit weird but I couldn’t give a shit where I come from so much as I care about now and who I am☺️ so to summarise a bit, god/life force exists within every single living thing on earth and is represented for sake of conversation as, choice. Every living thing from simple bacteria to trees to bugs to animals to us is capable or exhibits some form of choice. Things may contain the same carbon,hyrodgen atoms but arent ‘alive’ or have no ‘choice’ like rocks? But even those can display basic systemic choice or reaction. From the absorption/or not of a protein for the bacteria, to an animal fleeing from a fight or engaging, to the ultimate personification of this life force or choice, which is us……. We have the most detailed, moral, perception of past present and future version of that choice. Lastly that life force itself starting at the beginning for example simple single cell bacteria….. the advancement of this life force must rely upon some sort of good force that displays cooperation and or communication, not the opposite. without it things destroy each other and even the bacteria would be stagnant as it couldn’t become more complex multi called bacteria without cooperation with new life, connecting not repelling. I think god is this connecting life force or soul that is experiencing itself through every living thing at a distinctly different time no matter how small a difference. This isn’t to be egoistic or ‘to be like god’ at all either as I know that was prob a metaphorical temptation with eve and the tree, a possible failed lesson on altruism lol. I just think it’s what the world needs religion wise too as if it were true and everyone believed that they were actually the same soul cruising about on earth, maybe they’d be a lot cooler to each other 😅😂 what are your thoughts? Cheers Alex

Hi guys,

I have a couple of questions that I can't find the answer to so I would really appreciate it if you could give me the answers.

1. Is the individual soul and the higher manas the same thing?
2. I cannot understand the concept of buddhi at all. In Vedanta buddhi is the intellect, or rather the capacity to reason between absolute truth and illusion. Is this concept also interpreted in Theosophy?
3. What is the connection between buddhi and higher manas? What is the connection between buddhi and lower mana?
4. Is atman considered the universal sense of I am, or rather is it a state of non-duality?