THE LIGHT OF THE LOGOS
The Law of Analogy provides the primary key to philosophical comprehension and spiritual unfoldment in the sevenfold universe. Its noumenal core is irradiated with Daiviprakriti, which is the invisible light manifested through Ishwara, the Logos, as well as the unutterable potency of Vach in its supernal essence (Para). The visible cosmos, constituted by Vach in its objective or vaikhari aspect, veils this core through a screen of appearances that are essentially illusory, though they endure for immense periods of manvantaric time. There is an inherent logic to the invisible universe, governing the internal relations that pertain to supersensuous states of consciousness and the planes of homogeneous substance. This archetypal logic also regulates the external relations of form and change in the endless series of permutations and combinations in the visible world. Only by proceeding from within without, by first gaining insight into the internality of these fundamental relations, can one fully grasp the world of external relations. Just as ontology determines the order of knowing, so also it establishes the ethical and psychological nature of bondage and freedom. The more one is preoccupied with externalities and external relations, the more one is trapped within the realm of effects. One is captive to the mayavic succession that seems to be ever changing but also has a false stability or reflected reality. The more one is enmeshed in the web of appearances and the tyranny of the trivial, the farther one is from sovereignty, self-conquest and choice in the most fundamental sense. Lacking any self-originating power, a person caught in the maelstrom may appear to command raging forces, but this is an illusion. The person has merely become a focal point for the psychic turba, the emotional perturbations of enslaved beings. On the other hand, any individual could intently reflect upon the ascending triangle of the eyes and the crown of the head, and the descending triangle of the eyes and the mouth. These triads correspond to interior relations in consciousness, which may be unravelled through repeated efforts to cognize a point enclosed by an ever-moving circumference. When one begins to train the mind to think in terms of these invisible realities and the dynamic logic of their internal relations, one can come to see how forms convert into each other according to an essential mode of unfoldment. Through deepened perception, one will discover how people are caught up at the surface level of external events, but also, through daily meditation, one will penetrate conceptual representations of realities which are hidden.
Penetrating perception and sustained meditation are elusive and difficult for minds that have overdeveloped the analytic tendency to dissect and classify. This habitual inclination is bound up with brantidarshana, false apprehension in the realm of changing phenomena. A helpful start in the use of analogy and correspondence, vividly illustrated by George William Russell (A.E.), is to consider the hour of twilight, which corresponds in each day to the twilight of an incarnation as well as to the sandhyas that mark the seasons of nature and the cycles of manifestation. Sit down calmly at twilight and starting from some understanding of the apparent passage of day into night, think of the significant transitions in states of consciousness that can be analogically applied to greater and greater scales of being. One might ponder the Stanzas of Dzyan which intimate extremely subtle differences which are nearly indistinguishable because of the enormous height of abstraction. Until Stanza VI, sloka 4, we have reference to that which goes beyond the solar system, applying to all possible systems in a Mahamanvantara. This degree of universality is largely incomprehensible to human minds conditioned by the dominant plane of consciousness and the prevailing density of the present Round. Therefore the succeeding verses apply only to our solar system, and even they are quite recondite. The practical teaching given from the most ancient times to the person who truly wants to make a beginning, is to devote some period in the day to reflect calmly upon great cycles in reference to the universe, the process of incarnation and the whole of humanity. Those who do this will begin to develop an intuitive sense of the archetypal nature of what is essential in human evolution, and gradually come to discern fundamental internal relations which were previously obscured by surface appearances and unconnected events.
Of the fourfold forms of Vach, the madhyama form, corresponding to the Light of the Logos, is transformed by Fohat, the androgynous energy in the objective universe which connects subjective thought with the potentialities locked up in abstract matter. Imagine a person sitting before a lump of inert clay and having only a vague mental image of a pot. What is it that will connect the nebulous image of the pot in the uncollected mind of the person, who has perhaps never done any pottery before, and a mass of inert clay which in itself cannot convey anything? While there is no ostensible connection, nonetheless, if the person becomes sufficiently concentrated and intently concerned to give visible representation to the indefinite image, a point will come when the person may, out of that inward intensity, take hold of the materials at hand and it might almost seem as if the inert clay could speak. This is readily recognized by individuals who are bursting with the energy of creative imagination. The entire universe is governed by noumenal thought, which is the supreme source of all energy. It is through intensity of concentrated thought that any self-conscious being creates a current of ideation, a flow of energy that will enable some mode of manifestation to occur. Because of this fundamental relation of pure thought to potent ideation, it is axiomatic in the arenas of creativity and choice that the more calm one is, the more dynamic one can be; the more abstract one s thought, the greater is one's capacity to create in the realm of the concrete; the more one is absorbed into the homogeneous, into the undifferentiated darkness, the greater the precision with which one can work in the realm of contrast, heterogeneity and differentiation.
The mystery of Kriyashakti, of effortless creativity, is indeed incommunicable by a person who has truly experienced it to those who have not, but every human being, simply by remaining alive and moving around in the world, is unwittingly participating in this dynamic process of converting thought-energy into material motion. This is why most people can do many things which they cannot conceptualize. Even with perfectly ordinary movements, a person who skilfully moves in a certain way in response to an idea cannot recapitulate that movement as a connected series of discrete steps. If one tried to think out the movement ahead of time, one might even be immobilized. Everyday self-consciousness is extremely constricted through preoccupation with names and forms and events, comparisons and contrasts, but also the world of differentiation in which there seems to be a wall of separation between objects and between subjects. Owing to the common tendency to take all this for granted, the mind ossifies as an inert, static and passive recipient of impressions, for which creativity and self-sovereignty remain elusive.
To dislodge the host of habits which have become ingrained in one's modes of thought and life, it is necessary to burst the boundaries of personal identity. One must intensely question the conventional conception of existence, as an immortal soul and self-conscious individual, seeking the deeper meanings of birth and death, action and inaction, day and night, not only for oneself, but also in relation to mankind and the universe. Exercising one's divine prerogative as a thinking being, one can choose seminal seed-ideas as the preliminary basis for impersonal meditation. Such daily reflection must ponder ideas and themes that are universal but at the same time they must be brought to bear upon the uniqueness of one's own condition, understanding and experience. By dynamizing ideas through contemplation, one comes to view the simplest acts of life in terms of the potency of ideation. Once this point is reached, although it brings the recognition that there is very much one does not know, it also awakens a longing to learn which is sufficiently strong to overcome the inertia and defeatism of ignorance. This mental posture prepares one for persistent efforts to meditate upon primal abstract ideas, which are cosmic in scope and without reference to the phenomenal world of manifestation and change.
At the initial stage, ideas like absolute abstract Space, Motion and Duration might seem to be merely figurative terms, but by repeatedly returning to these themes, by undistractedly thinking them out, the mind will stretch until it begins to conceive a conception of being that transcends all familiar distinctions. One will even experience a peculiar pain, but this is a welcome sign of the beleaguered resistance of whole sets of habitual tendencies which would, if passively allowed to run their course, restrict one's horizon to a vegetative, stagnant and meaningless existence. Pain is inevitable when by intense thought, by iccha or inclination, and by the determination to enjoy the experience of uninterrupted continuous meditation, one compels masses of solidified elementals in the vestures to break up and disperse. As the channels become unclogged, and as one persists, these discarded elementals will be rapidly replaced through the fervour and strength of meditative practice. Subtler energies, noumenal ideas, imponderable forces, will be drawn into the voidness created by the exodus of elements which were clogging the astral channels and spiritual centres. The chief obstacle to steadfast persistence in meditation is the fear, engendered by ignorance, of non-existence. While such fear can assume pathological forms, it is an unavoidable accompaniment of any identification with the shadow that obscures the light of the Higher Self.
At the highest level light is both a precursor and a successor to the Logos, and allegorical theogony speaks of it as being both the mother and the daughter of the Logos. While the Logos is itself the pasyanti form of Vach, and its cosmically diffused light is the madhyama form, prior to both is the Para form of Vach correlative with Mulaprakriti, the Mother, the noumenal Root of Nature as an aspect of Parabrahm. This highest aspect of Vach is an invisible supernal light latent within Mulaprakriti, which is not the Light of the Logos because there is not yet a creative Logos, or a manifested cosmos. Para Vach is a light that is potentially present within the darkness of Mulaprakriti, the indestructible and eternal essence of matter, which is like a vast etheric ocean of inconceivably subtle substance. When that primordial light is focussed at a point, which is called the Spiritual Sun, the intense concentration of universal potential light-energy conceives the prototype of a whole system of worlds that will come into manifestation. In the subsequent process of gestation the concentrating light-centre of the Logos diffuses a light which is different from the pregenetic noumenal light that is ontologically prior to the creative Logos. The diffused Light of the Logos determines the rates of vibration and the relations between molecules and atoms throughout the evolving cosmos. Light, then, passes in and through the focussing centre of the Logos, emerging into another realm which, though dense when compared to the light that precedes the Logos, is still so subtle and ethereal that the astral senses can give no impression of it. It can only be conceived by negating sense-perception and disengaging from all sensory images of light and dark. When at a higher stage of meditation the creative Logos, the invisible centre of the cosmos, is perceived through the medium of the light that issues from it, then a critical state is reached involving the capacity of self-consciousness to release the active energy that is the propelling power of manifestation. Meditation is thus the basis of true magic.
The archetypal logic of what must be between the ever-unknowable unmanifest germ of manifestation, and the noumenal manifestation which is several degrees prior to the phenomenal world of change and appearance, intimates the combined mystery of self-existence and self-awareness. The expansion and contraction of consciousness at the highest conceivable level must correspond to primal relations between atoms and molecules, to primal sounds and colours, and to primal radiations of light. They also correspond to fundamental and ineffably subtle conceptions of being or existence which are radically different from the sense of being that the personal consciousness assumes in relation to physical sounds, colours and contrasts of light and shade in a world of seemingly distinct subjects and objects. At its root, self-consciousness aspires to a realm of inexhaustible creativity where the possible worlds are so assuredly infinite that it is also a realm where there is a minimum of manifestation. When human beings have by initial attempts at contemplation discerned something about meditation (dhyana) as the basis of the entire universe of spiritual reality, they then truly begin an inward journey through ever-deepening perceptions and conceptions. Though all the languages of the world are largely misleading, one can still find hidden amidst the ignorantly transmitted words and sounds of shadowy beings, pale reflections of the noumenal realm of reality. Awareness of this realm, even when one is still largely captive to a shadowy and derivative sense of being and existence, can be of immense benefit to one who really starts to withdraw inwards and increase spiritual wakefulness. Paradoxically, one has both to withdraw from what looks like activity and at the same time, instead of becoming drowsy, one has to become much more wakeful. Many people have great difficulty in doing this, because they have become so dependent for a sense of being alive upon hectic involvement in the phenomenal world of visible effects. Through engendered habits, the centres of action have become so clogged with disordered elementals associated with the sense-organs that they merely fall asleep when they try to withdraw inwards. The only recourse is to generate a profound state of wakefulness from as high a level as possible, and then decisively burn out the matrices and patterns through which the lethargy of non-learning has become consolidated.
There is a vital connection between the Logos and logic, Divine Spirit and human reason, between light and learning. In the oldest universities the mantramic motto was: May we be illuminated. This is deeply significant. Learning connotes the reception of light; its essential mode is always sacred, subtly erotic and spiritual. Everything that obstructs the innate willingness to learn of the immortal soul is redundant. It is merely some aspect of delusive ignorance, inert and static, but also chaotic, dark and nebulous. The immortal soul's intense desire to learn, to discover meanings potentially present in our world of seeming confusion and succession, can release the hidden creative spark. If this is sought in silence but with complete faith and through concentrated effort, it will soon become a steady flame with which one may choose, see connections and make combinations beyond those provided by the sensory realm. Without ostentation one may begin to enrich one's inner life by quickening the noetic activity of untrammelled consciousness. It is significant that even at its lowest inverted levels there is some analogy in the operation of self-consciousness to its activity on the highest planes. The personal parasitic consciousness, fraught with false assumptions about the birth and death of the body, induces a sense of reality vampirically by drawing constant attention to itself, by being observed from the outside. This is merely the result of the acute inability at the lower level to generate or sustain a firm basis of self-existence. But there is always that slender thread in this fragmented consciousness which can be awakened through the therapeutic shock of recognizing a superior mode of cognition. Such a recognition will be painful because it becomes mandatory to dictate terms to the fickle mind and repeatedly direct it towards a seemingly distant goal. It would be better to do this at the initial stage of awakening, for the longer it is delayed, the more difficult it appears to be.
One must use this teaching constructively to create a magnetic field of noetic energy replete with living potential, wherein the power of choice is enormously strengthened, and one may see hidden possibilities in everything around. To do this effectively one should periodically void the entire scene, void any sense of self, void every lower conception. The more one can void and negate, the more one may see why, to the mystic and the Initiate, so-called bare space is much more full than seemingly populous space. One will begin to appreciate the paradoxical but compassionate recordings of advanced beings who have gained a vast experience of the sixth and fifth planes of matter and consciousness. Having spoken of the myriad forces of visible nature as merely the differentiated aspects of absolute abstract Motion, and after intimating the modifications of the motion of the Great Law at seven invisible points, H.P.Blavatsky proceeds to depict the occult conception of negation, which is crucial to true magic.
Then, after considering the concept of a "neutral centre", she adds:
It is extremely difficult for those whose consciousness is permanently established on the highest planes to communicate with people who are systematically misled by the chaotic crowding that pertains to the fourth, the third and second planes. It is difficult to show the deluded that a vastly richer sense of reality is accessible when one negates, withdraws and meditates. Hence, the pristine and supremely benevolent Light of the Logos is sometimes compared to a supernal grace or gift that is only given to those who seek it with sufficient ardour and earnestness. In such comparisons there is a deeply suggestive analogy between Kwan Yin as the Divine Voice, the Mother of Mercy and Knowledge, and Kwan Yin, the noble nun in the time of Tsong-Kha-Pa. Kwan Yin's great pledge of renunciation and service is the spontaneous expression of an exalted state of consciousness, of pure compassion which in Buddhist metaphysics lies at the very heart of all reality, the cosmic Kwan Yin that is the same as Brahma Vach.
The symbolism of Kwan Yin enshrines cosmic truths which are dimly mirrored in human life everywhere. There is something of Kwan Yin in every human being. There is that audible voice of compassion, of tenderness and truth even in the most brutalized and aggressive of natures. This precious element of pure tenderness is indestructible. It is coeval with the whole of life, and without it there would be no life whatsoever. By calmly reflecting upon the ultimate source of this diffused tenderness, gentleness and compassion, one will discover that it has its own melodious and moisturizing effect upon all the hidden centres of divine and human consciousness. One will readily see that it is delusion which induces hardness and harshness, inflexibility and lack of generosity. When one deeply meditates upon the well-springs of compassion in visible and invisible Nature, one can hear the Divine Voice of Vach, the Verbum resonating everywhere and at all times. This is what yogis seek to do through severe training: to reach a point where through the anahata, the indestructible centre, they effortlessly experience the inaudible hum of the OM at all times. They are attuned to what the Chinese call the Kung, the Great Tone of Nature, which is like the F note but is also more than merely a particular note in the audible scale because it resonates equally through the many octaves of existence. When one experiences the constant reverberation within the human heart of that which is also at the core of the whole universe, then oneness with the universe and all of life is no longer a phrase, but the supreme fact of real existence. Lesser facts regarding separation and differentiation are seen to be unreal ripples on the surface of appearances, no longer able to interrupt one's attention. One can truly become a grateful witness to the secret work of Kwan Yin as the presiding goddess of the active forces in Nature, nourishing and sustaining all.
The closer one approaches in meditation to the fusion of the knower, the known and the process of knowing, the greater is one's awareness of the magic potency within the noumenal forces of Nature. Ordinary understanding of forces like electricity, light, heat and sound yields some measure of control on the lower planes, yet relies upon a sharp contrast between the observer and the field of observation. When conceptualizing fields of energies and mapping them out, these are regularly treated as being outside and independent of human wills. Hence, most people, when they switch on a light, imagine that what takes place has no relation, or at best some external mechanical relation, to themselves. There are, of course, those who assuredly know that one should never switch on a light, kindle a flame, or indeed invoke any of the powers of Nature, without profound gratitude. If human beings could be taught that they should be spontaneously grateful at every point, and that they should make continual obeisance for the abundance and bounty they witness every moment, then they would become more self-consciously aware of the archetypal process which is re-enacted not only all around, but within them constantly. Every lighting of a lamp is rich with resonances in human and universal consciousness, ranging from the incandescent manvantaric dawn to the kindling of Manas in incipient humanity, and even to the flashes of intuition that guide the footsore pilgrim through the labyrinth of life. To lack gratitude for any one of these is to be alienated from them all, such is the inward continuity of visible Nature. To sense no difference between the divine Light of the Logos and the modest light of the table lamp that illumines one's book, is to begin to live an inner life, because one is aware of what is going on archetypally and cosmically in reference to higher states of consciousness. This is how one inhabits that field of spiritual awakening which is the hidden force behind evolution. Setting aside the notion that the forces of Nature are generated by objective matter, or are merely modes of its apparent motion, Occult Science perceives behind phenomenal forces elemental agencies which correlate with the elements of pure primordial Matter and are directed in their action by Divine Intelligences. Drawing upon the symbolism of the chariot, H.P.Blavatsky likens the objective forces to the noise of the passing vehicle, and the elemental causes to the driver within the chariot.
Just as the forces of objective nature are traceable to their origin in pre-cosmic ideation, so too are the compound elements of physical nature the transitory offspring of the archetypal Seven Elements evolved from the one Element Mulaprakriti, "the Mother" who "sleeps, yet is ever breathing". The specializations of the Seven Elements in relation to the earth represent a degree of differentiation and complexity well removed from Universal Substance, but even this stage remains terra incognita to those whose conception of matter is bound by the physical senses. Noting the prescient questioning by William Crookes regarding the alleged homogeneity of the chemical elements, H.P.Blavatsky indicates that the ancients were well aware of the potentialities, correlative functions and attributes of the sub-elements entering into Air, Water, Earth and Fire, and that alchemy rests upon such knowledge. The danger, as she points out, is that exclusive attention to classifying the phenomenal varieties of matter will blind one to the inherently noumenal nature of its essence. One should not make the false assumption that matter as it is known to the present senses is the only form of matter that exists. All monads involved in the crucible of evolution have been engaged with matter in other states that have nothing to do with matter as is now known. Furthermore, matter in turn will be different in the future.
To begin to understand that what are called water and fire are not really what Water and Fire are in their Atma-Buddhi-Manas is also to begin to understand oneself as an Atma-Buddhi-Manasic being. If one can engender this recognition and make it strong, but also recognize that there is Atma-Buddhi-Manas in everything, this will bring about an immense sense of wonder and calm. All rush involves the cruelty and violence of ignorance, and produces harsh painful creakings in the astral form and aura of those who become addicted to chaotic elementals. While it is deeply uncomfortable for serene and wise souls to be in the presence of such disturbed natures, nonetheless out of unremitting devotion to the Kwan Yin in every soul they continue ceaselessly in the sacrificial task of transferring the higher life-atoms to all in need. Once one can reach out to the noumenal intelligent causes radiating the elemental forces of Nature and generating the endless streams of subtle lives, one is touched by the fire of cosmic ideation. As these wonderful but hidden aspects of the world become real, the conception and the quality of one's life and breath undergo subtle transformations. The force inherent in a living person's breath emanates from the living and thinking entity that breathed, whether the impulse originated consciously or unconsciously. No more than any other force in Nature is breath a mode of objective matter in apparent motion. Further, the level of apperception of the sense-organs is connected with a certain level of breathing. When one becomes more sensitive and ethereal in one's perceptions, by learning to hold and make active within oneself increasingly abstract and subtle rhythms and more universal conceptions, this will refine and transmute one's breathing. One can bring about changes in the potent centres of the subtler vestures through the breaking down of habitual modes and lower levels of differentiation.
Consolidated matrices can always be dissolved by collecting their constituents back together at a laya point of neutral voidness, which marks where differentiation at some level stops, and where a higher level of differentiation can begin. Because there are these zero-points, one can break down a habitual scale or level of differentiation and begin another. For this reason the arcane teachings emphasize the alchemical reduction of all the elements to the original, universal Element, to the One that is the substratum of them all, the prima materia which is, as the seventh state of matter, total latency, total negation and total non-activity. Owing to the participation of every single element of life in the seventh plane of matter-consciousness, they are each pervaded by laya points, and it is always possible to void particular combinations and levels and start again. To learn to do this at will, successfully and continuously, requires a fundamental change in the tropism of one's mind and nature, patterns of reaction in thought and speech that have been cut like grooves into the psyche by persistent habit. The misuses of language and the general over-use of sound inevitably obscure the Light of the Logos and block the invisible channels of consciousness. These prevailing irregularities must be made smooth patiently and gently, with the firm recognition that all inward reform is undertaken on behalf of, and in indebtedness to, Vach and Kwan Yin. One must assume the standpoint of the owner of the carriage directing the driver from within, and as Robert Crosbie puts it again and again, "See yourself as the Perceiver." One must recognize always that the real Perceiver has nothing to do with the shadowy self, or what is too commonly verbalized.
The real Perceiver is the immortal soul, and one must strive to witness the world through its eyes alone, returning to its vantage point repeatedly until all compulsiveness and forgetfulness are overcome. Then when one ponders the sacred teachings of the Book of Dzyan, its voice will speak to what one is directly experiencing. One will recognize its authentic accents in accounting for the evolution and absorption of worlds, the dissociation and reassociation of lives at the most cosmic and fundamental levels. Imbued with the spirit of light and learning, and steeped in the archetypal logic of the unfoldment of the universe from within without, one will savour the analogous reflections of the Logos at every level of the world, until one comes to have a totally altered way of looking at matter, looking at mind, looking at space, looking at time, looking at motion, looking at force, looking at light, at electricity, at heat, water, air and, above all, fire. With an ever-increasing sense of the invisible world, one will recognize what is noumenal and causal within it, in relation to which the visible world is that realm in which the only point or purpose of breathing is a constant spirit of thanksgiving.