The arcane conception of laya and the modern notion of a neutral axis are applications of what might be called the zero principle. According to the Stanzas of Dzyan, the formation of a cosmos proceeds through a primordial set of seven laya centres, noumenal points in metaphysical space that mediate between the unmanifest and the manifest. From an "objective" standpoint, a laya centre is a point of rarefied matter wherein all differentiation has ceased. Given the cosmogonic distinction between undifferentiated matter and differentiated matter, theoretically there must be a point at which differentiation commences and also a point at which differentiation ceases. This is sometimes called the zero point. Zero as a general concept originated among the Hindus and was transmitted through the Arabs into Europe in the fourth century. It is a natural accompaniment of the decimal system, also an invention of Hindu thinkers, since the one and the zero are metaphysical correlates of each other.
These fundamental conceptions exist within a broader philosophical framework which is metaphysical and postulates that the whole universe progressively emanates from a Divine Ground. This Ground is empty of all form, prior to all differentiation and is often designated by the term shunyata, meaning "Voidness" or "Emptiness". Thus, in its first and foremost philosophic meaning, the zero principle refers to that No-Thing which is equally the maximal and universal potential of the cosmos. This is the primary paradox of the zero, which, as a glyph, portrays the maximum potential that can be confined within an irreducible minimum space. Ultimately, when speaking of zero one is speaking of a point. That is, the zero contracts to an invisible minute zero, which is no other than a metaphysical or mathematical point. Such a point, representing the limit of an abstract capacity to contain potentiality within minimal space, is a depiction on the conceptual plane of the realm of absolute negation. The crucial significance of these abstruse ideas is that space is more real than anything it contains. Invisible metaphysical space is more real than anything perceivable by any human being.
A second major aspect of the zero is that it encompasses everything. It represents that which is complete while at the same time it represents that which is No-Thing. This feature of completeness is also present in the idea of a sphere, a kind of three-dimensional zero, metaphorically represented in all those ancient myths that speak of the womb of space and the cosmic egg. All of these allude to the principle of plenitude, the plenum within the voidness of the egg or a sphere. Thus, in addition to the idea of maximal containment within a minimum of space, the zero also signifies the idea of self-sufficiency and all-completeness. A third significant aspect of the zero is that it abides in itself without any external reinforcement. It is without a source, anupadaka, parentless. It represents the anti-entropic principle; it is inherently indestructible and incapable of running down. As the zero is intrinsically capable of self-maintenance, it signifies that principle in Nature which is the basis of all paradigms of perpetual motion and also of instantaneous, telepathic communication throughout space.
Such intuitive ideas are very much in the air in our time if not yet within the acknowledged sciences, at least within that penumbra of imaginative conceptions called science fiction. Nonetheless, they are no more than a dim foreshadowing of those facts of Nature which are fully known, at every moment, to enlightened beings. Buddhas and Bodhisattvas continually experience metaphysical truths as tangible facts, whilst these same truths serve as tantalizing conceptions and imaginative ideals to ordinary human beings. The profound truths inherent in the zero principle will, for some time, stand as inaccessible ideals for modern science, primarily because they cannot be conclusively established by any known empirical methods, nor can they be comprehended in terms of any conventional framework of ideas which imposes arbitrary limitations upon the untapped capacities of human beings. Nevertheless, if one approaches the subject philosophically, one may discern that throughout Nature, in all material manifestation and in all differentiated forms of consciousness and energy, there must be points joining and separating distinct phases of differentiation. In a remarkable passage linking together conceptions crucial to the process of cosmic manifestation and the idea of Nirvana so central to the path towards enlightenment, H.P. Blavatsky declared:
The close connection between the familiar notion of a neutral centre or neutral axis and the recondite conception of Nirvana has many ramifications. It contains the seed of an explanation of why the attainment of Nirvana is relative to a particular manvantara, a fact crucial to the distinction between the paths of renunciation and liberation. It also parallels the proposition that manvantara and pralaya are equivalent to the three gunas existing in alternating states of equilibrium and disequilibrium. This, as Patanjali taught, is connected with the cognitive basis of the appearance or non-appearance of the illusion of a differentiated world and sequential time before the eye of the soul. Laya and Nirvana have to do with the noumenon of undifferentiated substance, which is also the noumenon of force, both inaccessible to finite perception. The zero principle points to that which is the root and basis of all states of objectivity and subjectivity. Thus, the zero is inseparable from the mysteries of nitya pralaya and nitya swarga, ceaseless dissolution and ceaseless instantaneous creation.
To apprehend the zero principle fully, to plumb its depths completely, is to realize the degree to which anything and everything is possible, and simultaneously to understand that nothing actual has any real bearing upon that sublime state. The system of spiritual self-discipline and ethical training leading towards such a realization requires rare virtues like uparati and titiksha. The aspirant must wholly renounce all external means and adventitious aids and must simultaneously perfect the power of contemplation and abjure all desires. No disciple can realize the zero principle unless he or she is ready to part with everything in the world. They must be prepared to cancel all the noise that arises out of the endless oscillations of the manifested pairs of opposites and so bring the mind to a supreme state of stillness. The realization of the zero means the transcendence of all opposites. This, in turn, means the attaining of a plane of consciousness which is prior to all pairs of opposites. Thus, the disciple may reach a plane of reality wherein all the subjective and objective existences created through the interplay of opposites are held in pure potential.
In this realm of metaphysical negation, the realm of the zero, there is, in the words of Nicholas of Cusa, a coincidentia oppositorum a reconciliation of opposites. Life and death, the real and the unreal, all pairs of opposites, become one. This can be put in terms of the standpoint of the sage, for whom there is no difference between light and darkness, night and day, birth and death. He himself is like the sacred lingam, a pillar of light, endlessly and dynamically linking up the formless arupa worlds to the worlds of form, the hidden archetypal and noumenal realms of causation to the phenomenal regions of effects. Such an enlightened being can traverse the limits of consciousness from the most ethereal empyrean of pure potential to the most limiting sphere of reference within physical space and time. He can do this at will because he has already created the equivalent of the zero principle within his body, and this can only be done in the body because it had been done in the astral, and this in turn is possible only if it has been done in the subtler bodies ultimately reaching back to the karana sharira, even to the augoeides. The sage, in other words, has mastered the principle of untrammelled mobility and instantaneous transmission.
What is realized by the highest beings is inherent in the universe as a whole, and therefore has a vital reference to what all human beings may glimpse or touch at certain moments. It is possible to understand the zero principle in a simpler way as a neutral centre or a limiting point in relation to a given set of senses.
If one wants to see, one should see until one can no longer see. If one wants to hear, one should hear until one can no longer hear. And, similarly, with touch and taste and smell. A point comes, often recognized by people who are blind or handicapped in one or other of the senses, at which one actually goes beyond the known limit of the common sensory range. To learn to do this consciously is to learn to move from plane to plane. If neutral centres did not exist, there could be no possible connection or communication between two consecutive planes. They would remain separated by unfathomable abysses. Yet it is possible to move from plane to plane and to alter one's responsiveness to the limits that pertain to sensory fields. So too, one can alter limits that pertain to cognitive and conceptual fields. It is no wonder, then, that the range of mentality is so vast; the plane of mentality must contain the set of all possibilities that are made manifest on the more gross sensory planes. This plane is so immense that few human beings could even begin to think of the virtually infinite range of possibilities for human ideation and imagination, cognition and thought, consciousness and self-consciousness.
Before one can begin to understand the possibilities of universal self-consciousness, one must grasp in principle and at a simpler level what is logically involved in the transcendence of any pair of opposites. Take, for example, any two points and draw intersecting lines through them that meet at an apex. Then draw a third line horizontally connecting the two original points. In relation to these two points on the base line which is analogous to substance the apex represents that which enables one to transcend a particular field, which is represented by the enclosed triangle formed by the three points. This is a simple enough idea but it must be applied to those five pairs of opposites, cited by the Maha Chohan, which are so perplexing to human beings. To take the simplest, consider pain and pleasure. Most human beings are stuck in the basement of human evolution, wrestling with the pain-pleasure principle. Yet it is possible to overcome the oscillation of the two opposites and to move to a point of balance, indifference or neutralization between them. If one is really willing to think it out, one will be amazed to discover the degree to which one can neutralize one's propensity towards pleasurable sensations and thereby one's corresponding aversion to painful sensations.
Moving to the moral plane, the neutralization and transcendence of egotism and altruism is the toughest challenge for those high souls truly struggling in spiritual mountain climbing. As soon as these souls take birth, they are burdened with the obligation and the temptation of taking on the karma of others, the problem of wise non-interference. They are also stuck with the principle of self-assertion for the sake of self-preservation. Though a difficult dichotomy, this is, in principle, no different from any other pair of opposites. Ethical dichotomy, having to do with right and wrong, must be understood in terms of metaphysical distinctions between good and evil. These, in turn, have their application in all relationships, social, political and otherwise, which give rise to the dichotomy of liberty and despotism. It is possible, with each of these dichotomies, to find a mode of neutralization. One may take as a starting point the simplest mode of neutralization, which is to find the mid-point between the extremes. In Buddhist terms one should seek out the Middle Way. If one can discover a moderating principle within oneself, one may begin to moderate one's preoccupation with right or wrong, good or evil, pleasure or pain, one's tendency to dominate or to be submissive. By continually engaging in self-correction, guided by the principle of the Middle Way, one may avoid both pitfalls and extremes.
This teaching of Buddha is accessible to all human beings. It is always possible for anyone to slow down, to cut down, to moderate. But in doing so one must avoid any tendencies to become passive, escapist or vague. To fall into these traps is not to follow the Middle Way but merely to flee reality. Thus, while remaining fully engaged in the field of dharma, one must also learn to moderate. One should begin with an appreciation of the principle of the Middle Way lying between the extremes of unedifying self-indulgence and equally unedifying self- mortification. Then through meditation one must go beyond this initial point of departure, taking advantage of the teaching of the Aryan eightfold path as a bridge between metaphysics and ethics. One must, in practice, come to experience through meditation neutral states. The entire cycle of the eightfold path, beginning in right views and concluding in right meditation, requires a continual process of formation and dissolution of perspectives and assumptions. Whatever one's present mode of perception of the Dharma, whatever one's present practice of the Dharma, one must be prepared both to affirm and negate this framework. Only so can one pass through a neutral condition to a renewed and regenerated understanding of the Dharma. Whilst this will be understood at first in terms of one's solemn perspective and strenuous actions, owing to the salvationist tendency to project the idea of a path outside oneself, in time there will dawn a sobering realization that in fact this process of formation and neutralization is occurring within one's faculties of perception, within the substance of one's vestures.
It is not easy to master this mature understanding of the path, wherein there is no external travelling and the aspirant becomes one with the path itself. There is no room for haste or pretense. Rather, one should approach the task a day at a time. Those who attempt to jump ahead at the start, because they know nothing better, will quickly despair and abandon the path. That opens up the even worse risk of making judgements about the path and about those who authentically are attempting to follow it. Anyone finding himself or herself in this self-begotten predicament should immediately stop engaging in such self-destructive behaviour and try to make a fresh beginning. They should get back to the basics, find a different rhythm, follow it out each day and each week, learn to act incrementally as Nature does. Then they may discover that though the process of enlightenment and self-transcendence is slow, it is authentic. There will be moments of exhilaration and joy, moments of freedom and beautiful insight, as well as moments of pure love and true compassion. Above all, there will be moments of true selflessness when, in thinking of other beings, one reduces oneself to a zero. One's eventual goal must be to thread one's life together out of such moments, learning how, through daily meditation and right mental posture, one can be of service to humanity.
If this is the immediate and existential meaning of the teaching regarding transcendence as well as the significance of the zero principle, the ultimate metaphysical meaning of the idea lies in the unfathomable bosom of the unmanifest. The mysterious neutral axis within the cosmos and within man, around which coil the diverse powers of dual manifestation, is also a luminous thread leading to the core of the mystery of the individuality. By discovering the more and more abstract aspects of the zero within Nature and Man, one may draw closer and closer to the universal basis of spiritual immortality. All the hosts of spiritual monads on all the many planes of existence in the manifested cosmos derive from a single hebdomadic Logoic source. Preceding the differentiations of consciousness and form in the solar and terrestrial worlds, that fount of immortality radiates through seven centres from one eternity to another.
At this level the degrees of plenitude, self-sufficiency and self-regeneration connected with the laya principle are so profound that they have no comprehensible analogue within human life. This is the realm of Initiates. Nevertheless, every human being, as an immortal ray of the Central Spiritual Sun, has the opportunity and privilege of meditating upon the idea of Fohat, which is an emanation of the Seven Sons of Light. Whatever plane of self-consciousness a being inhabits, it is always helpful to a group of monads held together by an irresistible ideal and an overarching transcendental vision of the good to come together and strengthen their collective capacity to reduce themselves to zeros in the service of their common ideal. Training in this magical power of transmission is the essential meaning of the Sangha. When people come together, truly forgetting themselves and united by the magnetic attraction of the good, they emulate and serve in some small measure the Teachers of Humanity, the great galaxy of Buddhas and Bodhisattvas.
The highest beings learn to do this ceaselessly, invoking the Fohatic principle which is present potentially at every point in space. Even at the level of ordinary, unenlightened human beings, it is possible to take advantage of the zero principle at some elementary level. The integrity of human nature itself assures that every human being can mirror the transcendental beneficence of the highest beings. Ultimately, all the potentiality of the zero, of shunyata or the void, is present throughout the plenum. The void is the plenum. All of Nature stands as an open invitation to every group of human beings to take conscious advantage of the Fohatic potential that exists everywhere throughout the body of Nature, but which is most powerful in the realm of ideation, the realm of Mahat, universal mind or Aether-Akasha. This is an invaluable lesson for any group of pilgrim souls to learn if they would constitute themselves true helpers of the servants of humanity in the coming decades and in the dawn of the Aquarian Age. In all relationships in one's household, at work and in the greater society one may participate in the unfoldment of the ascending cycle that will stretch right into the next century.
To ally oneself truly with other human beings on behalf of the cause of humanity is to touch upon a much greater richness in human nature than can ever be experienced otherwise. Apart from the activation of the germ of spiritual self-consciousness, human beings are mostly semi-conscious, unconscious in relation to themselves and the potential in humanity. Once one learns to neutralize the lower self to some degree, thus transcending the opposites at a preliminary level, one will immediately discover what a fruitful diversity there is within oneself, between any two human beings, much less amongst larger groups. One will begin to see the profound importance of the plane of mentality the plane of intellection which is broader in its scope than any other plane. One will also begin to grasp the grandeur and magnitude of the vast inheritance of all human beings over eighteen million years.
Access to the plane of Chit the vast and inexhaustible realm of boundless possibilities inevitably depends upon self-conscious assimilation of the Law of Sacrifice. Within the planes of manifest existence there is a continual giving and receiving between all atoms, monads and beings. One may view all of this in terms of a calculus that seeks to measure how much one is getting in relation to how much one is giving. But the arithmetic of the marketplace is not easily applied to human affairs; moral calculus is tricky. It would be most unwise to perform this moral arithmetic inefficiently and on behalf of one's ego. When human beings edit, forget and fall prey to ingratitude, they generate a tragic inversion of the principles of karma and justice. They think that whatever good they experience is self-generated, whilst whatever is bad comes from outside. In the end this amounts to a denial of the compassion at the core of the cosmos. In effect, by becoming obsessed with personal ratios of giving and receiving, one cuts oneself off entirely from the well-spring of one's own true being. Instead of succumbing to such a tragic fate, it is far healthier and much more human to learn to enjoy giving generously and wisely at all times. By stepping outside the realm of petty calculation, one becomes a creative participant in the universal wisdom-sacrifice, the jnana yajna, of the cosmos.
Each breath is a sign of involvement in the Great Sacrifice. Each thought is itself a part of that sacrifice. How, then, can human beings impose some narrow view, whether egotistic or bilateral, upon the boundless stream of universal sacrifice? Instead of ensnaring oneself in the unnecessary tensions of a pseudo-sense of justice, which is merely a noisy mass of humbug that will leave, at death, an ugly rupa, one should reduce oneself to a zero. No amount of self-inflation and fearful grasping, no adherence to concretized images of oneself and one's possessions physical, mental or even spiritual can contribute one iota to one's well being as a soul. It is not prudence but folly that leads human beings to store up treasures in the realm of manifestation. From instant to instant the entire cosmos passes through a neutral point, a metaphysical zero point, and instantly and effortlessly it is regenerated in all its vastness. If the universe itself continually depends upon the mystery of All and Nothing within the Zero, there can be no greater wisdom for human beings than to cooperate self-consciously with the zero principle. Living from day to day and moment to moment in calm assurance of the ontologically boundless plenty of the Great Sacrifice, the neophyte can learn to rest upon the bosom of the infinite waters of Truth.
Hermes, February 1986