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Friday, January 20, 2012

DOES ABSOLUTE KNOW ITSELF?

DOES ABSOLUTE KNOW ITSELF?

Erle Frayne D. Argonza

Does the Absolute know itself? What is Absolute Being? Does it not require senses in order to know the self? How can the senses be there during the ‘deep sleep’ phase of the great cycle of Maha-kalpa? If in such a state without senses, is Absolute Being then the same as Non-Being?

Such a guide question is surely tough to ponder about. Precisely why there is a great difference between a chela, who goes through an initiation program towards self-realization or nirvana with full guidance of a sage or Master (teacher), from a mere freethinker who pursues the Path by going through blind alleys.

To reflect more on the ‘problematique’, the Perfected Ones contended on the subject, in Sloka 2 of Stanza 1, Book of Dzyan, to wit: “ . . . WHERE WAS SILENCE? WHERE WERE THE EARS TO SENSE IT? NO! THERE WAS NEITHER SILENCE, NOR SOUND (a). NAUGHT SAVE CEASELESS, ETERNAL BREATH (Motion) WHICH KNOWS ITSELF NOT (b).”

A further substantiation of the said contention was articulated by HPB in Volume I, Secret Doctrine, thus:

(a) The idea that things can cease to exist and still BE, is a fundamental one in Eastern psychology. Under this apparent contradiction in terms, there rests a fact of Nature to realise which in the mind, rather than to argue about words, is the important thing. A familiar instance of a similar paradox is afforded by chemical combination. The question whether Hydrogen and Oxygen cease to exist, when they combine to form water, is still a moot one, some arguing that since they are found again when the water is decomposed they must be there all the while; others contending that as they actually turn into something totally different they must cease to exist as themselves for the time being; but neither side is able to form the faintest conception of the real condition of a thing, which has become something else and yet has not ceased to be itself. Existence as water may be said to be, for Oxygen and Hydrogen, a state of Non-being which is “more real being” than their existence as gases; and it may faintly symbolise the condition of the Universe when it goes to sleep, or ceases to be, during the “Nights of Brahmâ”—to awaken or reappear again, when the dawn of the new Manvantara recalls it to what we call existence.

(b) The “Breath” of the One Existence is used in its application only to the spiritual aspect of Cosmogony by Archaic esotericism; otherwise, it is replaced by its equivalent in the material plane—Motion. The One Eternal Element, or element-containing Vehicle, is Space, dimensionless in every sense; co-existent with which are—endless duration, primordial (hence indestructible) matter, and motion—absolute “perpetual motion” which is the “breath” of the “One” Element. This breath, as seen, can never cease, not even during the Pralayic eternities. (See “Chaos, Theos, Kosmos,” in Part II.)

But the “Breath of the One Existence” does not, all the same, apply to the One Causeless Cause or the “All Be-ness” (in contradistinction to All-Being, which is Brahmâ, or the Universe). Brahmâ (or Hari) the four-faced god who, after lifting the Earth out of the waters, “accomplished the Creation,” is held to be only the instrumental, and not, as clearly implied, the ideal Cause. No Orientalist, so far, seems to have thoroughly comprehended the real sense of the verses in the Purâna, that treat of “creation.”

Therein Brahmâ is the cause of the potencies that are to be generated subsequently for the work of “creation.” When a translator says, “And from him proceed the potencies to be created, after they had become the real cause”: “and from IT proceed the potencies that will create as they become the real cause” (on the material plane) would perhaps be more correct? Save that one (causeless) ideal cause there is no other to which the universe can be referred. “Worthiest of ascetics! through its potency—i.e., through the potency of that cause—every created thing comes by its inherent or proper nature.” If, in the Vedanta and Nyaya, nimitta is the efficient cause, as contrasted with upadána, the material cause, (and in the Sankhya, pradhâna implies the functions of both); in the Esoteric philosophy, which reconciles all these systems, and the nearest exponent of which is the Vedanta as expounded by the Advaita Vedantists, none but the upadána can be speculated upon; that which is in the minds of the Vaishnavas (the Vasishta-dvaita) as the ideal in contradistinction to the real—or Parabrahm and Isvara—can find no room in published speculations, since that ideal even is a misnomer, when applied to that of which no human reason, even that of an adept, can conceive.

To know itself or oneself, necessitates consciousness and perception (both limited faculties in relation to any subject except Parabrahm), to be cognized. Hence the “Eternal Breath which knows itself not.” Infinity cannot comprehend Finiteness. The Boundless can have no relation to the bounded and the conditioned. In the occult teachings, the Unknown and the Unknowable MOVER, or the Self-Existing, is the absolute divine Essence. And thus being Absolute Consciousness, and Absolute Motion—to the limited senses of those who describe this indescribable—it is unconsciousness and immoveableness. Concrete consciousness cannot be predicated of abstract Consciousness, any more than the quality wet can be predicated of water—wetness being its own attribute and the cause of the wet quality in other things. Consciousness implies limitations and qualifications; something to be conscious of, and someone to be conscious of it. But Absolute Consciousness contains the cognizer, the thing cognized and the cognition, all three in itself and all three one. No man is conscious of more than that portion of his knowledge that happens to have been recalled to his mind at any particular time, yet such is the poverty of language that we have no term to distinguish the knowledge not actively thought of, from knowledge we are unable to recall to memory. To forget is synonymous with not to remember. How much greater must be the difficulty of finding terms to describe, and to distinguish between, abstract metaphysical facts or differences. It must not be forgotten, also, that we give names to things according to the appearances they assume for ourselves. We call absolute consciousness “unconsciousness,” because it seems to us that it must necessarily be so, just as we call the Absolute, “Darkness,” because to our finite understanding it appears quite impenetrable, yet we recognize fully that our perception of such things does not do them justice. We involuntarily distinguish in our minds, for instance, between unconscious absolute consciousness, and unconsciousness, by secretly endowing the former with some indefinite quality that corresponds, on a higher plane than our thoughts can reach, with what we know as consciousness in ourselves. But this is not any kind of consciousness that we can manage to distinguish from what appears to us as unconsciousness.

[Philippines, 05 January 2012]

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Tuesday, September 6, 2011

REVERENCE FOR MASTERS

REVERENCE FOR MASTERS

Erle Frayne D. Argonza / Ra

Magandang umaga! Good morning!

The Christians consider Jesus as the greatest of all masters whom they regard, in fact, as the only master worth their respect. While the blind faith of Christians is objectionable, their reverence for a master is understandable as one that defines the relationship between a devotee and a teacher of the Law.

In the spiritual Brotherhood—Great White Brotherhood—the relationship between the chela (disciple) and masters is the source of deference and demeanor for the Brothers & Sisters of Light. Such a reverence is volitional, a manifestation of devotion (mutual devotion), and show of mutual respect between chelas and masters.

A teacher (master) in the Brotherhood always puts into light the volitional will of the chela and does not in any way interfere by undercutting such voluntarism. No teacher of Light ever controls or manipulates chelas, as such act of control and manipulation belongs more to the masters of the Black Brotherhood or Dark Brotherhood.

The term master means being a teacher of divine wisdom. It has nothing to do with being master of certain slaves. So when chelas would address a teacher as Master, the term is done with reference for the master’s conduct of tasks as a teacher.

In my native dialect Ibanag in northern Luzon, the term mestru refers to male teacher, while mestra refers to the female school teacher. I found out later that the said Ibanag words originated from the Hispanic words maestro (male school teacher) and maestra (female school teacher) which has the identical translation of ‘master’ in English.

The same reverence for school teachers as demonstrated by pupils characterizes the reverence that chelas manifest for the masters of Light. In my own experience as a teacher, seekers and mystics have been addressing me as Master, not that it came from me (I would be ashamed to tell seekers to “hey you! Better call me a Master…”), even as I prefer to be called Brother in fact. Thanks to those who address me as master, graces be unto them.

Below is an excerpt from the work of H.P.Blavatsky regarding the subject, in the book The Key to Theosophy.

ARE THEY "SPIRITS OF LIGHT" OR "GOBLINS DAMN'D"?

ENQUIRER. Who are they, finally, those whom you call your "Masters"? Some say they are "Spirits," or some other kind of supernatural beings, while others call them "myths."

THEOSOPHIST. They are neither. I once heard one outsider say to another that they were a sort of male mermaids, whatever such a creature may be. But if you listen to what people say, you will never have a true conception of them. In the first place they are living men, born as we are born, and doomed to die like every other mortal.

ENQUIRER. Yes, but it is rumoured that some of them are a thousand years old. Is this true?

THEOSOPHIST. As true as the miraculous growth of hair on the head of Meredith's Shagpat. Truly, like the "Identical," no Theosophical shaving has hitherto been able to crop it. The more we deny them, the more we try to set people right, the more absurd do the inventions become. I have heard of Methuselah being 969 years old; but, not being forced to believe in it, have laughed at the statement, for which I was forthwith regarded by many as a blasphemous heretic.

ENQUIRER. Seriously, though, do they outlive the ordinary age of men?

THEOSOPHIST. What do you call the ordinary age? I remember reading in the Lancet of a Mexican who was almost 190 years old; but I have never heard of mortal man, layman, or Adept, who could live even half the years allotted to Methuselah. Some Adepts do exceed, by a good deal, what you would call the ordinary age; yet there is nothing miraculous in it, and very few of them care to live very long.

ENQUIRER. But what does the word "Mahatma" really mean?

THEOSOPHIST. Simply a "great soul," great through moral elevation and intellectual attainment. If the title of great is given to a drunken soldier like Alexander, why should we not call those "Great" who have achieved far greater conquests in Nature's secrets, than Alexander ever did on the field of battle? Besides, the term is an Indian and a very old word.

ENQUIRER. And why do you call them "Masters"?

THEOSOPHIST. We call them "Masters" because they are our teachers; and because from them we have derived all the Theosophical truths, however inadequately some of us may have expressed, and others understood, them. They are men of great learning, whom we term Initiates, and still greater holiness of life. They are not ascetics in the ordinary sense, though they certainly remain apart from the turmoil and strife of your western world.

ENQUIRER. But is it not selfish thus to isolate themselves?

THEOSOPHIST. Where is the selfishness? Does not the fate of the Theosophical Society sufficiently prove that the world is neither ready to recognise them nor to profit by their teaching? Of what use would Professor Clerk Maxwell have been to instruct a class of little boys in their multiplication-table? Besides, they isolate themselves only from the West. In their own country they go about as publicly as other people do.

ENQUIRER. Don't you ascribe to them supernatural powers?

THEOSOPHIST. We believe in nothing supernatural, as I have told you already. Had Edison lived and invented his phonograph two hundred years ago, he would most probably have been burnt along with it, and the whole attributed to the devil. The powers which they exercise are simply the development of potencies lying latent in every man and woman, and the existence of which even official science begins to recognise.

ENQUIRER. Is it true that these men inspire some of your writers, and that many, if not all, of your Theosophical works were written under their dictation?

THEOSOPHIST. Some have. There are passages entirely dictated by them and verbatim, but in most cases they only inspire the ideas and leave the literary form to the writers.

ENQUIRER. But this in itself is miraculous; is, in fact, a miracle. How can they do it?

THEOSOPHIST. My dear Sir, you are labouring under a great mistake, and it is science itself that will refute your arguments at no distant day. Why should it be a "miracle," as you call it? A miracle is supposed to mean some operation which is supernatural, whereas there is really nothing above or beyond NATURE and Nature's laws. Among the many forms of the "miracle" which have come under modern scientific recognition, there is Hypnotism, and one phase of its power is known as "Suggestion," a form of thought transference, which has been successfully used in combating particular physical diseases, etc. The time is not far distant when the World of Science will be forced to acknowledge that there exists as much interaction between one mind and another, no matter at what distance, as between one body and another in closest contact. When two minds are sympathetically related, and the instruments through which they function are tuned to respond magnetically and electrically to one another, there is nothing which will prevent the transmission of thoughts from one to the other, at will; for since the mind is not of a tangible nature, that distance can divide it from the subject of its contemplation, it follows that the only difference that can exist between two minds is a difference of STATE. So if this latter hindrance is overcome, where is the "miracle" of thought transference, at whatever distance.

[Philippines, 10 August 2011]

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Sunday, June 26, 2011

NEXT HUMAN RACES CAN BE: GENIUSES & GIFTED MINDS

NEXT HUMAN RACES CAN BE: GENIUSES & GIFTED MINDS

Erle Frayne D. Argonza / Ra

In the Letters of Mahatmas to A.Sinnett, the mahatmas—who were Ascend Masters of the spiritual Brotherhood—began to painstakingly explain Theos Sophia or divine wisdom to their western contacts. Those contacts, A.Sinett among them, were the organizers and leaders of the Theosophical Society, created as the vehicle to spread the pronouncements and metaphysical peregrinations of the mahatmas and chohans.

Mahatma Kooth Hoomi was particularly enthusiastic, in his elucidations of the evolutionary principles, in narrating what future humans will be like. He kept mum about the phases of the human evolutes from the 5^th through the 7^th rounds, but he gave some hints about their characteristics based on personages and divine figures we know.

As to the end of the 4^th Evolutionary Round’s last two ‘root races’, the mahatmas were very emphatic of their examples: the brightest intellectuals of the day. In our parlance today, we can subdivide these into two: (a) geniuses, whose intelligence quotience is past 140, and who are on upper 2% of the analytic-logical-linguistic faculties; and, (b) gifted mind, both of whose left brain hemisphere (analytic-logical-linguistic) and right brain (intuitive-esthetic) are in active operation, with IQs past 150, comprising of 1 out of every 10,000 heads.

Using our own modern figures as examples, the likes of Einstein, Jose Rizal (Philippines’ national hero/Southeast Asia’s greatest writer), and Nikola Tesla are examplars of genius-to-gifted minds. The great news is that Terra will comprise a population comprising of them during the last two root subraces: Rizals, Einsteins, Teslas. Those who are today above-average or ‘bright-normal’ in intelligence may still be around to comprise the dumbest of the species.

Visualize the world tens of thousands of years from now, as their archeologists by then will dig through new sites. The said scientists will most likely discover the physical remains and cultural relics of our present family races, and they would perhaps laugh with guffaws at how primitive our races are. “Look at those dull brained sloths, those ridiculous teeth sets that are barbaric (carnivorous),” so they’d muse.

“Oh My God! Look at those internal organs, what do they call them?” they would go aghast at the stomach, intestines, bile, and other organs of frozen remains of ancient humans (our present). “How barbaric!” would be their exclamations as they might burst with guffaws. “They are subhumans who are not unlike ant eaters—they know nothing but eat!!!!!” And they’d instantly know, just by having their auras touch the bone relics, as their mystical faculties (4^th Plane senses) are open.

To go on, Mahatma Kooth Hoomi particularly cited Plato as an exemplar of the 5^th Round evolute. Plato, to recall, was a great philosopher, gifted mind, Initiate of Theos Sophia, and a spiritual master. So you can extrapolate, from the geniuses and gifted minds, on through ‘masters of wisdom’, that the 5^th Round evolutes will be gifted minds whose 5^th bodies—or atma (soul)—are activated and operative.

But Mahatma Kooth Hoomi or KH didn’t stop there. He excitingly shared the heraldry that 6^th Round evolutes are already with us. He has no better exemplar than that of the Buddha, who ascended at such a very rapid rate and steep upward curve that he even surpassed his predecessors. Already a Planetary Spirit or Dhyan Chohan, Buddha is the indubitable model of all Adepts of mystical science.

Evolution doesn’t stop there however. For there is still a 7^th Evolutionary Round, and Mahatma KH simply kept mum about it. But he was very clear in his exclamatory statement that at the end of the Manvantara—great cycle of emanation and contraction of the cosmos—that many souls today, too many to count, won’t make it. They will be destroyed, as he himself exclaimed with deep compassion for those who will disintegrate.

The lesson is clear: evolve into a Dhyan Chohan at least, so that your individuality can be absorbed back into the One Universal Principle: Omniscient, Omnipotent, Omnipresent. Who knows that in the next Manvantara, you will be back amongst new divine beings as a Bodhisattva, such as the Lord Earth Store Boddhisattva? That is the challenge posed to us by the One Universal Principle or Godhead.

[Philippines, 28 April 2011]

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Monday, June 6, 2011

ABSORBING THEOS SOPHIA (DIVINE WISDOM)

ABSORBING THEOS SOPHIA (DIVINE WISDOM)

Erle Frayne D. Argonza / Ra

Magandang araw! Good day!

I write this note to share some reflections about my own encounter with Theos Sophia as the ‘wisdom of all ages’ handed to us by the Ascended Masters. My learnings of divine wisdom was actually done in many lives already, since my initiation into the Essene Order around 2000 years ago (I became an Elder of the Order during that embodiment).

In its most unexpurgated, comprehensive, update version though, my exposure to ‘wisdom of all ages’ spans only two (2) embodiments: (a) as a German professional, circa 1890-1944; and, (b) in my present embodiment as a Filipino intellectual. My thirst for the highest wisdom lessons just couldn’t be quaffed well by any set of metaphysical lessons other than those coming straight from Above, so imagine my excitement during the two embodiments over studying the expanded versions.

Germany was already in danger of getting mired into a Dark Age, and so the Hierarchy sent forth seekers and mystics there to ensure that not all is lost in the ‘fatherland’. Steiner and Bardon were among core mystics sent forth there. I met Steiner through his disciple, General von Moltke, who was my mentor as a university student and young professional.

Steiner was with the Theosophical Society at its inception in Europe, though he later had some differences with its core positions. I did respect Steiner’s decision to re-formulate divine wisdom in his version of it: anthroposophy. Steiner’s version echoes in the European context what is roughly Kriya philosophy in India, with stress on the ‘pineal’ as the focus of meditations being the Christ center.

Upon my entry to university life as a college boy in Manila, I encountered both anthroposophy and theosophy, as I stumbled upon them inside my campus (University of the Philippines). That was no coincidental discovery of course, as I already had a direct meet up with Chohan El Morya at age 18 (during a dream vision), and the Master guided me directly from Above, such as to point to me where readings are available.

From the pamphlets and philosophical reviews about theosophy did I discover that Theos Sophia was available for sale at the headquarters of the Theosophical Society or TS, in No. 1 Iba St, Quezon City, MetroManila. So I did begin visiting the TS right after my graduation in 1980 (with a sociology degree), attended some discussions there, and gradually collected my theosophy readings. I decided not to join the TS though, as I found its members fanatical who made a cult figure out of Blavatsky. Divine wisdom was not about making cults, for sure.

Those of Steiner’s writings I again encountered at the main library of the University of the Philippines upon my return there to take up graduate studies in late ‘83. Then I found out later, as I visited the Goethe House (it was in Quezon City then), that Steiner books were also available there.

It was surely tough to integrate facets of divine wisdom coming from the TS materials and anthroposophy, but my position is clear about them: they are both contributions to articulating divine wisdom, and they were written by living great masters.

There was yet a 3^rd stream of articulations of the same, as I found out later: Kriya philosophy, as propounded by Paramahansa Yogananda. Mahavatar Babaji, Lahiri Mahayasa, and Sri Yutekswar Giri articulated Kriya straight to PYogananda. The great master was mentored by Sri Yutekswar Giri who was still alive then, who in turn was mentored by Lahiri Mahayasa and Mahavatar Babaji.

Three (3) streams of thought contributed to contemporary articulations of divine wisdom, and no matter how disparate they sounded in content, I took the challenge to integrate them all just the same. They came straight from Divine Beings, and as I young seeker I digested the policy of accepting truths only from Ascended Masters.

[Philippines, 14 April 2011]

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THEOS SOPHIA: DIVINE WISDOM RE-ASSERTED

THEOS SOPHIA: DIVINE WISDOM RE-ASSERTED

Erle Frayne D. Argonza / Ra

Good day from this Fellow of the spiritual Brotherhood!

The ‘quickening’ is now taking place as I write this note. By ‘quickening’ is meant the acceleration of events leading to a mutation in human awareness, the object being to locate humanity nearer to the threshold of the next ‘root race’ during that will mark the ascension phase of the 4^th ‘evolutionary round’ of Earth humans.

Let me remind the seekers, mystics, and so-called ‘starseeds’ (those who lived few embodiments on Earth) that I perceive reality from the perspective of Theos Sophia or divine wisdom. Divine Wisdom is also referred to as ‘the Teaching’, ‘universal mysticism’, ‘mystical science’, the ‘7 Rays’, ‘occult science’.

I stand squarely behind Theos Sophia, as it is wisdom directly inferred from Above by the deep studies of Mahatmas, Chohans, Dhyan Chohans, Dhyani-Buddhas (Archangels), in other words by Ascended Masters. I was mentored no less by the mahatmas and chohans of the Great White Brotherhood, or simply ‘Brotherhood’, and I tried in my own ways to bring the Teaching to seekers on a digestible version as the ‘7 Rays’.

Theos Sophia used to be learned only by the prepared or elect ones—the Initiates of the ‘inner mysteries—in as much as the unprepared Terrans tended to corrupt teachings of the purest wisdom. Plato, for instance, was an Initiate, and knew as a protocol of the Brotherhood that he can never openly release to mankind the truths that he held as an Adept. Paul, apostle of Jesus and Initiate of the Brotherhood, also kept mum about what he knew, sufficing himself to write discourses that were fit for the uninitiated folks.

Then with the gathering of momentum for the quickening, the Chohans of the Brotherhood decided finally to release Theos Sophia to society at large. Certain mahatmas from the Himalayas—where a center of the Brotherhood has been in operations for so long now—were mandated precisely to interact with select fellows—HP Blavatsky, A.Besant, A.Sinett, Q.Judge—who will serve as heralds of divine wisdom.

Living great masters, notably Kooth Hoomi and Morya El, were directed by the Chohans and Mahachohan to interface with the contacts from the West and India who defined the appropriate vehicle as the Theosophical Society. Needless to say, the Great Grandmaster of the Brotherhood, Lord Kolki, gave the go-signal for the release of divine wisdom, around the last decades of the 19^th century.

Amid the internal storms and squabbles within the institutional vehicle—Theosophical Society—the release of Theos Sophia to the chosen heralds went unhampered, up through the entry of new leaders such as Rev. Leadbeater and Geoffrey Hodson. At one juncture, Mahatma Kooth Hoomi must have been drained by the excessive disputations regarding philosophy, process, and structure within the society, that he took some months of retreat.

But the grand project to release Theos Sophia to the general public must ensue. The urgency to release it was already the exigency of the moment. The result of the heraldries was the monumental 3-volume Secret Doctrine, penned by Helena P. Blavatsky, with co-articulations by the mahatmas.

The milestone planetary ascension is now near, Theos Sophia was already correspondingly spread to the peoples of planet Earth, and so it may be time to evaluate—down here on the surface—where the dissemination has gone through. What is clear, regardless of what forms the evaluations will take, is that divine wisdom has been available to everyone since its release, with reality unveiled at last without expurgation of the finest details of knowledge and wisdom.

[Philippines, 07 April 2011]

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