Matter distributed in Space manifests a series of dimensions or characteristics correlated with the different Rounds of cosmic and human evolution on earth. Just as shared perceptions of extension, colour, motion, taste and smell have developed through the persistent use of five familiar sense-organs, so too emerging humanity will experience through the sixth sense of normal clairvoyance the corresponding characteristic of matter which has been called permeability. The three so-called dimensions of length, breadth and thickness are merely the triple aspects of extension, marked out by measurements made through customary devices. To restrict the common conception of Space, as Locke did, to what is simply a single characteristic of Matter is severely to limit perception, to confine and condition it by a perspective that is not even fully three-dimensional. In order to free everyday consciousness from this narrow focus, one must sense a new dimension of depth, which is related to suffering rather than to length, breadth and thickness. Depth, which is sometimes termed height, in mystical parlance, is crucial to a person who is truly skilled in regular meditations, withdrawing the wayward mind to a still centre while visualizing an ever-extending circumference around that motionless point. Through conscientious practice this regenerative activity of consciousness can purify, elevate and intensify one's interior life. Lateral expansion can fuse with depth of concentration to generate the vibrant awareness of the vault of the luminous sphere of mystic meditation. A profounder sense of non-being can enrich the quality and range of all astral perceptions in the course of time. One becomes a modest master of one's own orchestra.
In general, a person largely sees what one expects to see, owing to an enormous routinization in sensory responses. This has been fully confirmed in contemporary experiments. Any person who perceives an unfamiliar object is apt to experience a proportionally greater variation in the retinal image than when watching a familiar object as it is removed and receding into the distance. The human organism is always adapting, through its sense-organs, all pre-existing sensations and memories of stimuli, to what is recurrent and what is unfamiliar and unexpected. Hence, physical pain and mental suffering often come through the compassion of Maya, which induces fleeting shocks to the sensory apparatus lest out of a false sense of familiarity, the mechanical observer takes too much for granted, thus making the creative faculties atrophy and the brain-centres sluggish. When suddenly one is confronted with what is strangely unfamiliar, one is compelled to think and contemplate. The immortal Triad overbrooding every human being is aware, like a Pythagorean spectator, that its reflected ray is continually tempted to abdicate its responsibility as a thinker and chooser. It becomes like a mindless robot mired in automatic responses. The more these compulsive reactions are moralized in terms of good habits and the spurious semblance of virtue, the more subtle and insidious they become, enmeshing noetic consciousness, substituting passivity for plasticity, and destroying flexibility in discriminative response to the flux of events. When restless beings encounter individuals with a very different pace of life, or who live in greater closeness to the good earth, they are forced to recognize a richer way of life, a greater awareness of depth. In modern society, there is a constant risk of awareness being reduced to a mechanical series of automatic responses which preclude true thinking and inhibit self-examination. When reflex responses in chaotic cerebration are reinforced through familiar clusters of tawdry images and shallow emotions, perverse thoughts invade one's sphere. This is a pervasive problem in our time of accelerated change and decisive sifting. Consider a person who attempts to become attentive while reading a text but who is not used to it and whose consciousness is shackled to the wandering mind, weak sensory responses and a general lack of attention and order in daily life. Such hapless persons cannot really read exactly what is in the text and cannot focus on it, let alone see around it and probe into profound suggestions buried within and between the lines of the text. To be able to shake the system out of this false familiarity, breeding a banal contempt for the supposedly stable world outside, the greatest teacher is suffering.
In the Aquarian Age in which many see the life-process as the continually enacted and essentially hidden interplay of harmony and disharmony, suffering always comes as a benevolent teacher of wisdom. Pain serves as a shock to one's sense of identity, illusory self-image and acquired or ancestral habits. It challenges one's pride and perversity. It compels one to pause for thought and radically reappraise the meaning of life, obligations, and potentials in oneself and others. When suffering comes, it plumbs below the surface of the psyche, touching depths of untrammelled consciousness. Noumenal and noetic awareness enters into everyday experience, and is saluted by myriad constellations of poets, singers and seers. Incidents of life once taken for granted suddenly look very different, because one's sensibility has been sharpened. Were this not so, there would be little meaning to the mere succession of events and the mere recurrence of mechanical responses to the sensory stream of consciousness. There is constant learning, and there is the ever-present possibility of deepening the cognitive basis of awareness, the operative level of self-actualization. This is part of the evolutionary and unending process of etherealization and refinement of life in the cycle of rapid descent and painful ascent. This is an exceedingly slow and subtle process there is nothing automatic about it but it is ubiquitous. Such a process of refinement must involve first of all an altered mode of awareness, which for most human beings means the conscious adoption of a radically different perspective on human life and cosmic evolution. But it must also transform the range and reach of one's sense-perceptions, through a better and finer use of the sensory powers of touch, taste, smell, sight and hearing. Further, this process of etherealization and refinement must proceed through a harmonious commingling of centres in the brain-mind and spiritual heart, through inward surrender to the Sovereign Self and the silent invocation of the Light of the Logos.
One may imagine the immortal Triad as overbrooding the head, though incompletely incarnated because its reflected intelligence must consciously ascend towards the level of proper harmonization. This could be expressed in terms of metaphysical truths about consciousness which operates under laws of expansion and contraction, implying continuous creation, preservation and regeneration through destruction. These archetypal modes have been traditionally symbolized in the Hindu pantheon by Nara-Nari, Agni, Varuna and Surya, and also by Brahmā Vishnu and Shiva. This sacred teaching about cosmic and human consciousness could also be conveyed from the standpoint of matter. The essential axiom of the Gupta Vidya is the affirmation that Spirit and Matter are really two facets of one and the same Substance-Principle. Objectivity and subjectivity are wholly relative to centres of perception, to degrees of differentiation, and to the coadunition and consubstantiality of objects with subjects upon overlapping planes of substance. Put entirely in terms of matter, this would imply that a person whose consciousness is deepened would experience a richer awareness of the invisible aspects and mathematical points of visible matter. There would be a heightened sensitivity to the gamut of invisible relations between life-atoms, corresponding to subtle colours and rarefied sounds. One would also be replacing an angular view by a rounded view: the greater the depth, the greater the roundedness. The price people pay for the settled three-dimensionality of their conception of the world of phenomena is that the brain-mind becomes captive to angular views. If people are not truly self-conscious, they become extremely obtuse or are hopelessly caught within narrow angles and restricted orbits of perception. Whereas a person who can intensify the depth of perception and feeling, through private pain and unspoken suffering merged in effortless awareness of the vast suffering of all humanity, gains greater depth as a human being. This is continuously enriched by meditative experience of the Silence that surrounds the mystery of Sat and Asat, Being and Non-Being. The more this becomes a way of life, the more it is possible to have a profoundly balanced view of the world and a well-rounded conception of selfhood, alchemizing and elevating personal awareness and individual sensibility to the height and breadth of universal self-consciousness and the depths of boundless space, eternal motion and endless duration.
This process of self-transformation may be illustrated by an initially shadowy circle, a very narrow segment of which seems to be lit up. There is a seemingly central focus, but it is only central to that visible segment, whilst the centre of the whole circle, most of which is obscured, remains hidden. This is analogous to the relationship between the personal ego and the individual Self. A human being with a narrow sense of identity is living only segmentally, existing only at one sensory level with reference to an unduly restricted horizon of human experience. Such a person is not properly centering, not really trying to get as full and rounded a view of himself and the world as possible. Out of this roundedness he could begin to sense a sphere of light surrounding himself in which he lives, moves and has his being. This will loosen a great deal of the fixity of categories of thought and emotional responses which, if seen clairvoyantly, reveal a sad mutilated shadow of the true Self of a human being. Herein lies the rationale for recovery through meditation of that pristine and rounded conception of the Self which is more in harmony with the music of the spheres and the Golden Egg of Brahmā in the ocean of SPACE. This transformation is indeed the psychological equivalent to the Copernican revolution, in which the sun of the Atman is central to the solar system. For the Atman to become the centre of a luminous sphere of selfhood would require a firm displacement of the false centering of consciousness, through Kama Manas, within a distorting segment of separative identity which is trapped in a fragmented view of space, time and secondary causation. The dwarfing of one's true selfhood is the crucifixion of Christos, the obscuration of the light, the plenitude, the potential and the richness within every human being on earth.
To convey this as a criterion of human stature, the greater the depth of one's inwardness, the broader, the vaster, the wider the range of one's sympathies, and the more one is able to appreciate a wider variety of experiences, situations, contexts and human beings. The more secure one's depth of consciousness, the more one is able to exercise the synthesizing gift of the Monad, capable of seeing in terms of any of the specific sub-colours, and also able to penetrate to the very centre of the white light, seeing beyond it, and benevolently using the entire range of the spectrum. What is true of colours applies equally to sounds, and ultimately to consciousness itself. This is the sacred prerogative of a human being. It is because human beings fall, owing to shared and inherited limitations, but also owing to self-created limitations, they forfeit or forget altogether this sovereign prerogative and fail to mend themselves through meditation and self-study. Hence, the healing and restorative property of sleep which Shakespeare so suggestively describes as Nature's second feast, man's great restorer. The average human being deprived of the benefit of sushupti or sleep would simply not survive for long. Sleep and death are Nature's modes of restoration of balance. In order to take full advantage of sleep, the seeker must initially experience the pain of forcing the mind to return to a point on which it is placed, to a chosen idea, bringing the heart back to the deepest, purest and most pristine feeling of devotion, warmth and love. If one did this again and again, then certainly one would not only become more deep in response to life but one would also become more of a spiritual benefactor to the human race, drawing freely from the infinite resources of Divine Thought and the Light of the Logos, Brahma Vach.
The Monad-Ego is the three-tongued flame, the Atma-Buddhi Manas which overbroods throughout the manvantara myriads upon myriads of personalities, instruments and vehicles through which the great work of evolution proceeds. This is made possible by the fact that the three-tongued flame of the four wicks is connected with the myriads of sparks. Although in each life these sparks seemingly become entangled through the four derivative principles into a shallow sense of separative identity as a personal man or woman in that life, this is really an illusion. All the elements in all the personal lives throughout the manvantara represent the diffused intelligence which is here ascribed to a single source the Queen of the Night radiating her lustre on the running waters of life. Between the hidden source of the flames throughout evolution the Central Spiritual Sun and the manifest source of all the myriad sparks involved in the evanescent phenomena witnessed by personal consciousness in incarnated existence, there would be a causal relationship. One is like a necessary reflection of the other. This is true cosmically. It is also true of every single human being. The astral form is like a lunar reflection of a solar light-energy that belongs to the Atma-Buddhi-Manas which is like the sun overbrooding every single human temple. The profoundly mysterious relation between the two is intimated by the symbol of the thread of Fohat. A very fine thread connects the solar activity of the higher principles and the lunar activity involving the reflected and parasitic intelligence of personal consciousness. Everything can be seen, as in the Platonic scheme, as a reflection of what is higher on a more homogeneous plane. The relative reality of every single entity and event in life is a shadowy reality that presupposes something more primordial and more homogeneous. In this way, all life would trace back to the one single field of homogeneous ideation, homogeneous substance. If this is what makes the universe a cosmos a single system then the solemn task of the human being is to integrate life consciously and cheerfully; to do this, one must first negate the false sense of identity that belongs on the lunar plane. One must perceive in depth all the elements of being that contribute to the seeming continuity of consciousness in and through the astral form, and then reach further inwards through deep meditation to the sacred source of all consciousness and life. This alchemical work is represented in many myths as the separation of what is food for the soul from what is not, before and during after-death states. This sifting takes place through all nature and is the deliberate undertaking of those who are pledged to self-regeneration in the service of humanity. ""Great Sifter" is the name of the "Heart Doctrine", O Disciple."
The subtlety of this alchemical art arises from the fact that the pseudo-identity of the lunar plane involves not only the flux of fleeting emotional states but also a bewildering array of ghostly mental constructions. At a fundamental level of conceptualization, we have the tangled roots of the Ashwatha tree of Samsaric illusion. This endemic tendency to hypostatize the emanations of cosmic mind was ably diagnosed by Professor Bain.
Here Bain is referring to a long-standing tendency to reification, the cardinal error of classical realism which eventually produced a welter of conflicting interpretations of what were designated as "universals". These universals were abstract entities and were wholly sundered from the wealth of particulars in the world of phenomena. This generated insuperable theoretical difficulties. When the universals are applied to Space and Time, independent of all concrete experiences of the mind, they give rise to the false impression that the archetypes are remote from and unconnected with the activity of Kama Manas in the everyday world of subjects and objects. Strictly, one should recognize that at any point of time, relative to the succession of states of consciousness, there is simultaneously a non-linear clustering of conceptual frameworks that presuppose a spatio-temporal field. Rain is stating at a simple level what is crucial to the macrocosmic process at its pregenetic level. Space and Time are suffused and conceptually bound up with cosmic and human consciousness. We cannot truly separate anything from conscious life. Every single point in space is animated by intelligence and the indwelling light of living awareness. There is nothing inanimate, nothing inert, nothing dead in the entire universe of matter and motion in Space and Time. In seeking through a series of philosophical negations to blank out all psychological concretions, and then embark upon mystic meditation in the Divine Dark, the great Night, one will view it not as an inane void but rather as intense absolute light which is also absolute darkness. All limited and limiting concepts of the contraries are derived from everyday experience of heterogeneity, in terms of which therefore, when one enters into the realm of the homogeneous, one becomes hypnotized by the contrast between the homogeneous and the heterogeneous. There is, however, a further stage of enlightenment wherein one begins to enjoy so strong, continuous and intense an awareness of the homogeneous that one cognizes the homogeneous in the heterogeneous, sees infinity in a grain of sand, eternity in an hour, the large in the small. This is the hidden message of the Bhagavad Gita: The cosmos is in the atom and the whole of the cosmos is like an atom. Commenting upon the mysterious Fohatic thread connecting all of life, H.P. Blavatsky states:
When one is willing to gain a dynamic perception of the macrocosmic depth within microcosmic life, then one may develop a radically new mode of apprehending the world. In connection with restoring this vital continuity between all the aspects and phases of life, one must take up the difficult but important exercise of treating each day as an incarnation. It is hardly easy to grasp what this means at first. To understand truly, one can initially take four broad divisions, thus seeing a day in terms of the archetypal process of childhood, adolescence, adulthood and old age. One can make further and finer distinctions, once one has gained insight into the fourfold division of human life, thus transcending lumpy categories which ineffectually mediate between the atomic and the cosmic. One can gain a more mobile sense of reality, capable of reaching to the infinitesimal in consciousness, capable of rising to the transfinite. As this process becomes continuous, it inevitably affects all one's centres of perception, altering the flows of energy within the nervous system. This is why meditation must at some point give rise to a whole new set of sensory responses to the world and prepare one also for that level of cosmic consciousness where one becomes vividly conscious of the magical power of concentrated thought. When idea, image and intent are all fused in a noetic, dynamic energy which ignites the spiritual will, one gains precision and control, and can ultimately become a self-conscious agent in the transmutation of matter, the alchemical transformation of the vestures through the tapas and yajna of self-regeneration. Through calm reflection, one can begin to give a sense of reality to what are otherwise like metaphorical or vapidly abstract instances of universal consciousness, far removed from the prison-house of personal consciousness. But when one begins to enter into the activity of Lila itself, one can gain great strength, steadiness and spiritual sustenance, drawing apart from all forms, and gathering oneself into the mysterious interior intelligent centre of one's original spiritual consciousness.
One must relocate oneself within the depths of this vast general perspective of a host of Dhyani Buddhas and Bodhisattvas, exalted beings of different degrees of consciousness ranging from the most universal consciousness that even transcends the solar system to very high consciousness in this solar world and in lunar bodies. This boundless and beatific panorama is presented in many different ways in all the great mystical texts, and given par excellence in the universal vision of the eleventh chapter of the Bhagavad Gita. Through it, one may begin to see that the world as ordinarily known is but a surface revealing only pale reflections in an immense shadow-play. One can begin to apprehend the initially discomforting, but ultimately revolutionary, thought that what is going on in oneself is not even guessed by one's lower mind. Many of the problems of human beings arise because the inefficient, insecure and fear-ridden lower mind lamed in childhood and competitive hot-houses claims to reveal all, although it is only a small part of the whole. In truth, most of what is really going on inside a human being occurs during deep sleep, or scattered moments of awareness in waking life, which do not register at all in Kama Manas. They cannot be recorded, still less reported. Hence, the paradox known to many mystics arises what is called life is a form of death from the standpoint of the immortal soul. As Krishna says in the Gita, to the spiritually wise what men call day is the night of ignorance. It is a mere shadow-play of elemental interaction imperfectly edited by a lower mind which is naturally a helpless prisoner of its own particular perceptions, expectations and memories. This "tale told by an idiot" is independent of the true life of the immortal soul, which is well characterized as silent (since the immortal soul cannot find in the languages that belong to the heterogeneous realm any vocabulary for its own spiritual knowledge and cognition). It can, however, be reflected in the proper use of the sacred power of speech and the mystical potency of sound. The invisible entity may be bodily present on earth without abandoning its status and functions in supersensuous regions. If the overbrooding Spirit were not connected, like a daimon or indwelling tutelary genius, with personal consciousness, there would be no possibility of awareness and of learning for the soul with all its misfirings and mistakes. Even then, that learning itself is partial because what is truly happening within the real Self, the invisible entity and the immortal daimon, cannot really be summoned by the uninitiated without bringing the instruments in line with the spiritual will of the Atma-Buddhi-Manas.
What happens involuntarily and naturally in deep sleep must be done consciously in waking life through philosophical negation, deep meditation, calm reflection and Pythagorean self-examination. If done daily, in time it will be possible to bring closer the astral vesture and the true divine Self that otherwise is only partially involved or only inadequately incarnated. Taking this as a general truth about humanity, it connects with the complex doctrines of Rounds, Globes and Races and the eventual development that will take place in the Rounds far in the future. There will be much fuller incarnation possible, because of the radical change that would have taken place in the plasticity and resilience of the material vestures. Matter will be so markedly different that it can readily reflect Spirit with a pristine purity which is virtually independent of the entire stream of monadic and material evolution. To move self-consciously in this direction of depth perception is the willing contribution of the true pilgrim who enters the Path and takes vows for lives, vows that involve the ceaseless process of self-transformation for the sake of universal enlightenment. True disciples will consecrate each day to Hermes-Budha, to the Manasaputras, the descending luminous beings that make human self-consciousness possible. All Lanoos will strengthen the centre of silence within themselves until it can be used for the calm release of a new current of energy, a new line of life's meditation, which fuses thought, will and feeling in daily life for the sake of the larger whole. Wise men and women will take full advantage of this teaching to bring forth the greatest strength and sacrifice that can be released in their own lives for the sake of Universal Good, the Agathon on earth as in Heaven (Akasha), the summum bonum which flows from Satguna Brahman but is gestated within the bosom of Nirguna Brahman, boundless Space in eternal Duration. OM MANI PADME HUM. OM TAT SAT. TAT TVAM ASI. SOHAM. HARI AUM. NAMOSIVAVAM. OM.