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MORYA FEDERATION

Esoteric Schools of Meditation, Study and Service

The World of the Abstract Mind

A Synthetic Paper for Quest Universal Year One

By

Diana Bolbochan

December 2018

TABLE OF CONTENTS

Table of Contents ……………………………………………………………………………………………………………………………………. i List of Figures ……………………………………………………………………………………………………………………………………….. ii Introduction …………………………………………………………………………………………………………………………………………… 1 What is the Abstract Mind?: Definitions……………………………………………………………………………………………….. ….2 Occult Perspective ……………………………………………………………………………………………………………………………………3 The Mind Principle…………………………………………………………………………………………………………………………………. 4 Manas as Duality, Manas as a Triad……………………………………………………………………………………………………………4 Lower Mental Plane …………………………………………………………………………………………………………………………………5 Higher Mental Plane……………………………………………………………………………………………………………………………….. 5 The Son of Mind…………………………………………………………………………………………………………………………………….. 6 Abstract Mind………………………………………………………………………………………………………………………………………….6 Causal Body and the Egoic Lotus ………………………………………………………………………………………………………………6 Subplanes of the Higher Mental Plane ………………………………………………………………………………………………………..7 Lotusology…………………………………………………………………………………………………………………………………………….. 8 Egoic Lotus and the Three Higher Subplanes………………………………………………………………………………………………8 The Egoic Lotus in detail ………………………………………………………………………………………………………………………… 9 General Qualities and Characteristics of the Egoic Lotus ……………………………………………………………………………10 First, Second and Third Petals of the Knowledge Tier…………………………………………………………………………………10 Fourth, Fifth and Sixth Petals of the Love Tier…………………………………………………………………………………………..11 Seventh, Eighth and Ninth Petals of the Sacrifice Tier ………………………………………………………………………………..12 Correspondences between Rays, Colours and Musical Notes……………………………………………………………………….13 The Petals Colours of the Egoic Lotus………………………………………………………………………………………………………14 The Science of Impression …………………………………………………………………………………………………………………….. 16 Reception Organs of the Impression ……………………………………………………………………………………………………….. 16 Doors to the Higher Realms…………………………………………………………………………………………………………………… 18 Abstract Thinkers…………………………………………………………………………………………………………………………………. 19 Cultivating the Habit of Abstract Thinking………………………………………………………………………………………………. 19 Meditation …………………………………………………………………………………………………………………………………………… 20 Pondering on Spiritual Knowledge …………………………………………………………………………………………………………. 21 Koan …………………………………………………………………………………………………………………………………………………… 21 Service, Motionlessness, Rhythm, Working with Symbols ………………………………………………………………………… 22 The Numbers……………………………………………………………………………………………………………………………………….. 26 Sound………………………………………………………………………………………………………………………………………………….. 27 The Fives: Oulining some of them ………………………………………………………………………………………………………….. 28 Abstract Mind according to Buddhism…………………………………………………………………………………………………….. 31 Conclusions…………………………………………………………………………………………………………………………………………. 36 Bibliography………………………………………………………………………………………………………………………………………… 37

i

LIST OF FIGURES

Figure 1: The Cosmic Physical Plane……………………………………………….……………………… 3

Figure 2: The Egoic Lotus in detail……………………………………………….……………………….. 9

Figure 3: General Qualities and Characteristics of the Egoic Lotus……………………………………….. 10

Figure 4: First, Second and Third Petals of the Knowledge Tier………………………………………….. 10

Figure 5: Fourth, Fifth and Sixth Petals of the Love Tier.…………………………………………………. 11

Figure 6: Seventh, Eighth and Ninth Petals of the Sacrifice Tier………………………………………….. 12

Figure 7: Correspondences between Rays, Colours and Musical Notes…………………………………… 13

Figure 8: The Seven Rays “Genesis”………………………………………………………………………. 14

Figure 9: The Petals Colours of the Egoic Lotus……………………………………………………………. 14

Figure 10: Chart of Senses………………………………………………………………………………… 17

Figure 11: Planes of Manifestation and its corresponding senses…………………………………………. 17

Figure 12: The Abstracting Process………………………………………………………………………… 20

Figure 13: E.Abbott Illustration……………………………………………………………………………. 23

Figure 14: Symbols and Consciousness……………………………………………………………………. 23

Figure 15: The Paths and their symbols……………………………………………………………………. 26

Figure 16: Symbols for the Paths 6 and 7………………………………………………………………….. 26

Figure 17: A Mantram……………………………………………………………………………………… 28

Figure 18: The Fifth Principle……………………………………………………………………………… 29

Figure 19: Correspondences between Buddhism and the esoteric teachings……..………………………… 32

Figure 20: Seven subdivisions of the Cosmic Dense Physical Plane………………………………………. 33

Figure 21: The Abstract Mind……………………………………………………………………………… 35

ii

Introduction

For years, I´ve been studying esoteric topics and one blessed day, the contact with just a couple of presentations was enough to turn on the key for a superior quest. This happened to me when I attended (on line) the Pre Confer ence Ceremonial 2018 Workshop titled “Revealing the Indwelling Soul through the Magic of Symbolism-The Mode of Awakening the Intuition”, by Tuija and Michael Robbins. The ground had been prepared three months in advance when Duane Carpenter started the Webinars series “Awakening the Higher Mind and Intuition”. His three-dimensional visual presentations and kinetic images transmitted not only the arcane teaching knowledge as a fundamental basis but also promoted expanding mental appreciation towards the higher realms and giving a new opening to intuitive perception, mainly when guiding to contemplate these images. Finally, thoughts about the importance of the abstract mind as a mediator between our lower self or personality and our higher self or Spiritu al Being – and beyond-, stimulated me to start this peculiar search.

Throughout this research, I had to deal with the fact that the ordinary language hardly can describe the Abstract World. How true I found the Master DK words: “But when one is dealing with things occult and subjective, and when the subject about which one writes deals with the undefinable, then difficulty is encountered. It is no difficult matter to describe a man's personal appearance, his clothing, his form, and the things with which he is surround ed. Language suffices satisfactorily to deal with the concrete and with the world of the form. But when one en deavors to convey an idea of his quality, character, and nature one is immediately faced with the problem of the unknown, with that undefinable unseen part which we sense, but which remains in a large sense unrevealed, and unrealized even by the man himself. How then shall we describe him thorough the medium of language?”¹.

The doubt arises: how could I describe this intangible plane and the nature of their “habitants” as the Soul, the Ego, the Solar Angel, the permanent atom, without having the complete condition of being vibrating there? To explain such higher vibrational plane of life and consciousness, the language itself inevitably has to become more subtle and a flexible instrument, enriched with inspired colours, sounds, movement. Poetry, Art, and Music con tain that kind of delicacy to describe and transmit the World of the Abstract. During this “voyage” we will be noticing that new senses will be required to translate what the higher realms show to the lower quaternary expres sions. (Refers to the subtitle “Five Senses and more”). As Michael Robbins indicates: “The fact is that our meth ods of symbolic apprehension are not yet sophisticated enough to describe those levels of energy and vibration with which we are now just learning to come into contact with. The tendency of man is to concretize the abstract, and thus lose much of the nature of that which is abstract”².

During the phase of compiling information, I found another difficulty. In the preliminary search for definitions, I found religious, philosophical, and psychological statements that we are familiar with, but none of them captured the depth of meaning of this subtle substance and its relationships with the densest and subtlest worlds. However, I found few keys that could open the portals of deep understanding and subjective perception. The closest image to this experience could be the following: visualize yourself opening Master DK's books and as his letters spread before your eyes, you see an immense portal opens to show through it, another portal later and so on. As if they were fractals within fractals. By this way, the known images begin to appear that later lose their contours to pene

trate into a formless field of perception… this is what I will try to communicate somehow. It is “supreme-mind” interested to experience how tenacity, discipline, good intention, study and meditation extended throughout the entire day of concentrated focus on the subject, can exert a resonance on Manas and “force” it to unveil some mystery and in the least of cases, clarify some confusion. I do not know if this is what the phrase “to take Heaven by force” is all about. It happens “as if by the art of magic” some element appears that as a “conductive thread” which takes you out of the “dark and complex labyrinth” towards areas more and more expansive, inclusive and luminous.

This paper gave me the opportunity to conduct this kind of investigation and research, no matter my first QU level and more important, the “circle pass-not” of my present limited level of conscious condition. Anyway, Master DK tells us several times that all he can do in default of our intuitive understanding, is to put into technical and aca demic terms (thereby crystallizing the truth and somewhat distorting it) that which cannot be expressed. He so often emphasizes that in dealing with esoteric matters lower manas helps not.

¹ Bailey, A.A., A Treatise on White Magic, version pdf, page 12.

² Robbins, M. D., Dissipation of Glamour, Webinar 87.

Master DK always stimulates us to ponder about relations, analogies between macro and microcosm, principles, rays, colours, etc. Apparently, this is the only mechanism we have until reaching higher initiations and being able to realize those realms far beyond our comprehension. In the future the written word will not be needed, “for men will use symbols of light and colour to supplement through the eye what the subjective hearing has recorded. But that day is not yet, even though the radio and television are the first steps in the right direction” ³. Because as the Master says, “that day is not yet”, it will be considered here: a) exercise the mind along the line of abstract mind and b) eventually grasp the unattainable. Therefore, in this brief paper, I will focus on some basic substance quali ties and characteristics followed by exercises to awake the abstract Mind and eventually, be receptive to its revela

tions. At the end of this investigation, it is exploring the way in which the concrete and intellectual mind eventual ly could become in the Clear Light of the Abstract Mind; a super-mind, a Buddha-Mind providing some argu ments which could correlate the esoteric with Buddhism teachings.

What is the Abstract Mind?: Definitions

This section seeks to explore the various definitions for the abstract mind. The main difficulty consists in under standing something that is beyond the sphere of our current lower realms and which resides at the frontier of our Spiritual Higher Self. Etymologically the word “abstract” came from Latin abstractus: “drawn away”, past parti

ciple of abstrahere, “to drag away, detach, pull away, divert”⁴. What is dragging away? Perhaps the concrete world we know from our personal ego or “I” perspective.

As per the Aurélio´s Dictionary⁵: “Abstract is what expresses a quality or a characteristic separated from the object to which it belongs or is linked to”. At Dictionary.com⁶, we can read: “Thought of apart from concrete realities, specific objects, or actual instances: an abstract idea”. Both definitions express a quality or characteris tic apart from any specific object or instance, as justice, poverty and speed.

The Collins Dictionary⁷defines: “An abstract idea or way of thinking is based on general ideas rather than on real things and events”. The Oxford Dictionary⁸highlighted the difference with the concrete world of matter: “Existing in thought or as an idea but not having a physical or concrete existence”, as the Medilexicon⁹defined: “Thinking in terms of concepts and general principles (perceiving a table and a chair as furniture), as contrasted with concrete thinking”.

We could continue our research looking at different types of dictionaries and other specialized resources as psy chology or mathematics, thereby providing clues, which lead to similar definitions within the various technical sources. All of them say that abstract and concrete concepts are different. However, their perspective is not satis factory because none of them can define nor say with precision what is beyond the denser forms, those not per ceivable with the five physical senses or by technical equipment like the one who combines plasma light and in frasound bioactive fields¹⁰. Confining the abstract´s definition to its antonymous is a sterile dualistic approach.

Scientifics Science just starts to investigate the reality of the etheric states of the matter. As soon as they will ac cept the Soul realms existence, it will be possible to make rapid progress in the scientific consideration of higher planes. Until that moment comes, we have the resource of the ancient teachings that Humanity has received, as like this one Abstract Mind definition: “is essentially the power to comprehend that which is not concrete or tan gible but which is, in reality, an innate recognition of the lower aspects of the divine Plan as it must affect life in the three worlds”¹¹.

³ Bailey, A.A., A Treatise on White Magic, pages 478-479.

⁴ www.etymonline.com__. s.v.”abstract”. ⁵ www.urbandictionary.com__. s.v. ”abstract”. ⁶ www.dictionary.com__. s.v.”abstract”. ⁷ www.collinsdictionary.com__. s.v.”abstract”. ⁸ www.oxforddictionaries.com. s.v.”abstract”. ⁹ www.medilexicon.com__. s.v.”abstract”. ¹⁰ www.theraphi.net ¹¹ Bailey, A.A., The Externalization of the Hierarchy, page 98. Occult Perspective The ancient teachings explain to us about the seven planes of the Cosmic Physical Plane of our Solar System. For a better overview, I am inserting Figure 1. It represents the planes upon which man with his seven principles can be found. Note that the mental plane is divided into two parts, the upper three sub-planes and the lower four sub planes. For this paper, we will focus on the Mental Plane, with an emphasis on its three higheremphasis in its three high er sub-planes, although we know that all planes/sub-planes are related to each other at micro and macrocosmic scale. We live immersed in a network of energy and forces; and really we are that intricate, implicated, imbricated and complex network. The Mind Principle “By a principle is meant a fundamental constituent of any system, which that system requires if it is to retain the integrity of its will-intended pattern”¹². In this case, “manas” is the principle, a necessary constituent of all E/entities in Cosmos which has been defined as “mind”. It is stated “man is Spirit or the Self, working through matter or the Not-Self, by means of intelligence or manas”¹³. Its dual nature is Higher Manas and Lower Manas and both of them are the two aspects of the Manas principle. “The relation between our lower four and our higher three is the principle of mind called Manas or the fifth principle”¹⁴. When the mind and consciousness are lifted, raised, and elevated towards abstract things, things of goodness, truth, purity, love, compassion, and beauty, it is then functioning as the Higher Manas and rising ever closer towards the divine shining light of Buddhi, the Spiritual Soul. This is what is called Buddhi-Manas, the Spiritual Intelligence¹⁵. On the contrary, when the mind and consciousness are allowed to sink downwards towards the lower, separative, selfish, and sensual things of life, it is Lower Manas, attaching itself to the principle of Kama, the Animal Soul. Therefore, our spiritual state will depend on whether Manas gravitates, if more downward to Kama rupa, the seat of the animal passions, or upwards to Buddhi, the Spiritual realms. Manas is “that faculty of logical deduction and reasoning, and of rational activity that distinguishes man from the animals. Yet it is something much more than that for it underlies all manifestation”¹⁶. It is “something more” because it is the “abracadabra” sacred word for our entrance to the fifth kingdom of nature, the spiritual kingdom. In other words, we can pass into the fifth kingdom through the transmutation of our discriminative faculty of mind. Master DK affirms that we will be able to understand the significance of “manas” after a chain of events, where not only the lower mind is being transmuted into the abstract or higher mind, but it will also require that some percentage of intuition be reached. He says: “only as the lower mind is transmuted into the abstract or higher mind and from thence into the intuition, will man be able to understand the significance of manas. …. because the abstract mind is the agent on cosmic levels whereby the Entity concerned formulates His plans and purposes. These plans and purposes (conceived of in the abstract mind) in due course of evolution crystallise into concrete form by means of the concrete mind. Divine purpose can be conceived throughout the agency of the abstract mind, since the logoic plane whereon the Logos creates His ideals and His abstract conceptions are in corre spondence to the atomic abstract levels of the mental plane”¹⁷. Manas as Duality Manas like all else in our nature, manifests as a duality. Its two capacities or ways to express itself are¹⁸: 1. The lower concrete mind, the mental body, the “chitta” or mind stuff. 2. The higher spiritual or abstract mind The principle of Manas is dual in the human kingdom; Higher Manas is solar, contains the causal body and con tacts the buddhic plane and, Lower Manas is lunar, the concrete mind and contacts the astral plane and animal nature. While Fire devas, the Agnishvattas or Solar Angels are found on the higher mental plane and form the causal body, the elementals on the lower mental plane, build the lower mental body of man. Manas as a Triad¹⁹ In the microcosm (man) this duality becomes a triple modification upon the mental plane, and in these three we have in miniature a picture of the macrocosmic manifestation. These three are: ¹² Robbins, M. D., Infinitization of Selfhood, page 847. ¹³ Bailey, A.A., A Treatise on Cosmic Fire, pages 397-398. ¹⁴ Blavatsky, H. P., Secret Doctrine I, page 107. ¹⁵ Blavatsky, H. P., Collected Writings Vol. XII, pdf version edited in Spanish, page 55. ¹⁶ Bailey, A.A., A Treatise on Cosmic Fire, pdf version, page 164. ¹⁷ Paraphrased from Alice A. Bailey, A Treatise on Cosmic Fire, Page 397. ¹⁸ Bailey, A.A., Esoteric Psychology - Vol I, page 55. ¹⁹ Bailey, A.A., The Light of the Soul, pages 14-15. 1. The mental permanent atom, the lowest aspect of the spiritual Triad or of the soul, 2. The egoic body, the causal body, or the karana sarira, 3. The mental body, the highest aspect of the lower personal self. It is said also that on the mental plane there are three aspects of the mind²⁰: a. Concrete Mind: the reasoning principle, the highest aspect of the lower self. b. Abstract Mind: The higher mind, the custodian of ideas, the embodiment of a higher triad. c. The Son of Mind: The Ego or Solar Angel, who expresses intelligence, and is the point of unification, both abstractly and concretely. This last classification clearly describes the nature of the Abstract Mind which corresponds to the Higher Mental Plane and its close relationship with the Son of Mind and Buddhi. Lower Mental Plane It is the highest aspect of the personality. Corresponds to the 4^th, 5^th, 6^thand 7^th subplanes of the mental plane (counting down, from the most subtle to the most dense). Generally speaking, they provide the faculty for reason ing which has a focus on the constructs of time and space. It is with this aspect of the man that our educational processes work, as per example the memory thanks to the recording what the brain received from the senses, the reasoning faculties correlating impressions, the learning mechanism, the analysis of information and the planning faculties are found here. Its discriminative capacity starts here, between self and not self, the real and unreal. We have here four sub planes that are being activated at different percentage depending on its use: whether it is an ordinary person that uses it for a basic mental activity (mainly for self-interests, daily needs and to the matter and form aspects of the life) or others like scientists, mathematicians, or occult meditators who have an intense mental activity, with concentrated focus and meditative skills. It is volatile, easily dispersed, is the receptive agent of illumination, and can be poisonous in its effect, for there are undoubtedly conditions in which “the mind is the slayer of the Real.” The wrong use of the mind can vitalize glamours and produces illusions and in this way can block us from contacting our higher self. The development of the mind began millions of years ago when the seed of mind was implanted in some of the aspiring animal-men and their instinctual nature was suddenly stimulated appearing as “a rudimentary germ of mind which might someday form a nucleus of a mental body”²¹. The goal of our present Aryan root-race is the development of the concrete mind, however it must be noted that some soul-integrated personalities as advanced units of humanity, are showing glimpses of the conscious use of the abstract mind. It is said that the activities of the concrete mind are themselves a reflection of the universal mind. Thus, the “lower mind is destined to be the channel for the pure flow of the higher mental energy”²². The mechanism by which the prepared channels transmit this energy will be discussed later under the topic of “The Science of Impression”. Higher Mental Plane Higher Mental Plane is the higher part of the 5th Plane. Corresponds to the 1^st, 2^nd and 3^rd subplanes of the mental plane (still counting down). Each one of the three higher mental subplanes are differentiated by a different rate of vibration, a different colour, a different musical pitch although all of them are formless subplanes and there are only positive qualities in them, although it could be some percentage of deficiencies in the sense that anybody below the 4^th initiation continues in the process of unfolding these qualities and capacities. Nevertheless, the high er mind can become the “revealer of the real” when it is used to penetrate into the higher dimensions of thought and the buddhic plane. ²⁰ Bailey, A.A., Education in the New Age, pdf edition, page 21. ²¹ Bailey, A.A., Initiation, Human and Solar, page 31. ²² Bailey, A.A., Esoteric Psychology I, page 76. Master DK calls to our attention the relationship between the mentioned three aspects of intelligent manifestation: the higher abstract mind, the intelligent Solar Angel and the lower concrete mind. He says: “Intuitive understand ing, love-wisdom and concrete knowledge should be and can be developed and related by you in your daily life”²³. Here the Causal Body or Egoic Lotus finds its place. The Son of Mind The Son of Mind is called by many names such the Ego, the Egoic Lotus, the Thinker, the Christ consciousness, Soul, the “Son of Mind”, the Solar Angel, the Angel of the Presence, the Agnishvattas, the Christ principle, etc. It is found on the second or third subplane of the Manasic plane (see Figure 1), and is therefore composed of the substance of either of those states of Being. Its purpose is to form a bridge between the personality and the Spir itual Triad, so the Monad can eventually control the life. Expressing the 2^nd Ray Love-Wisdom energy of the Logos, it teaches man how to love like a Soul. The Soul is connected to the so-called Heart of the Sun, esoterical ly meaning the soul of the Solar Logos²⁴. Abstract Mind Looking at Figure 1 we can see that the Abstract Mind is the lowest aspect of the Spiritual Triad and it is the con necting link with the higher spiritual realms. It is the transmitter of spiritual energies and reflects the innate divine nature through love, understanding and inclusiveness. Here is where the mental permanent atom is located, the center of pure reason or of abstract thought, “the seat of the abstract mind”. Master D.K. defines the Abstract Mind as a particular power to understand what is beyond forms: it “is essentially the power to comprehend that which is not concrete or tangible but which is, in reality, an innate recognition of the lower aspects of the divine Plan as it must affect life in the three worlds”²⁵. The vibratory quality of this mental subplane allows us to think in patterns and to generalize/synthetize thoughts, it is the aspect of the mind which is related with the world of ideas: “is the pattern building faculty of the mind which works with the blue prints upon which the forms are modelled”²⁶. Master D.K. teaches us: “The higher mind can be regarded as a door admitting the consciousness of the soul-infused personality into a higher realm of contact and awareness”²⁷. All depends where we focus our thought, since as we know, that energy follows the thought: “When thought is generated by the personality, the substance contained within the lower sub planes of the mental plane act as the building blocks for the emergent idea. Yet when the soul initiates a creative impulse, it is the higher mind that responds to its intuitive vibratory note. The emergence of progressive, loving and wise ideations then crests upon the shores of the human thought”²⁸. Causal Body and the Egoic Lotus “This body is, from the standpoint of the physical plane, no body, either subjective or objective. It is, nevertheless, the center of the egoic consciousness, and is formed of the conjunction of buddhi and manas”²⁹. This is why the Causal Body is considered the vehicle or shrine for the buddhic principle, but it is also the vehicle where the Solar Angel works. It is relatively permanent and lasts throughout the long cycle of incarnations, and it is only dissipat ed after the fourth initiation. “The causal body is not the Ego but is the “body of the Ego”³⁰, in order that higher energy can be transmitted, or contained, for work on a lower level. The causal body is also called the Lotus, Temple of Solomon or Chalice: “in this ´cup´ is accumulated all that is beautiful, good and truthful in our lives”³¹. ²³ Bailey, A.A., Discipleship in the New Age I, page 447. ²⁴ Bailey, A.A., Rays and Initiations, page 97. ²⁵ Bailey, A.A.,The Externalization of the Hierarchy, page 98. ²⁶ Bailey, A.A., A Treatise on White Magic, page 364 ²⁷ Bailey, A.A., Discipleship in the New Age II, page 193. ²⁸ William Meader, Lightening the Tint of Gray, Article in Makara web page. ²⁹ Glossary from Initiation: Human and Solar, Pages 215-225. ³⁰ Robbins, M.D. A Treatise on Cosmic Fire Commentary # 182. ³¹ Saraydarian, T. , Dynamics of the Soul, page 261. The Lotus is a higher symbolic form for complex energies, colours, movement and sounds that reside in the caus al body. Its twelve petals represent certain stages of spiritual growth and development that will be described later. The Causal Body one day will be destroyed, this is the Great Liberation: “When the fire of matter, of fire by fric tion becomes sufficiently intense; when the fire of mind of solar fire becomes equally fierce, and when the electric spark at the innermost centre blazes out and can be seen, the entire causal body becomes radioactive”³². This is why the causal body has been seen as a wheel of fire, containing within its periphery three focal points of energy, the permanent atoms³³. Next, we will see in depth each sub plane of the Higher Mental Plane. Sub Planes of the Higher Mental Plane 3^rd Mental Subplane: This is primarily the plane of Brahma. The characteristics and qualities are synthesized as follows: -Its Electrical force showed itself in intelligent purpose. The will-to-be, and the form desired are correlated by intelligent purpose underlying all. -Considering the Egoic Lotus, the Knowledge petals (of the Knowledge, Love and Sacrifice tiers) seems to touch this subplane (Figure 2), unfolding at different moments or times due to varying causes, such as the karma of the Monad itself, the Ray, etc. Detailed description of the Egoic Lotus will be discussed later in detail. -As we move from the 3^rd mental subplane to the 2^nd mental subplane^, we are moving towards the Path of Disci pleship. -Each of the seven Rays, viewed in connection with the causal bodies of men, demonstrates as seven on the third subplane³⁴. 2^nd Mental Subplane: it is the Sub Atomic Sub Plane. - Its Electrical force demonstrates the first manifestation of form, as that which causes forms to cohere: the matter (electrified by “fire by friction”) and the electric fire of spirit meet and blend, and form appears. It could be that those ideas palpitating in a sea of fire mist or a nebula acquires form in this subplane. - Considering the Egoic Lotus, the Love petal (of the Knowledge, Sacrifice and Love Tiers), touches this subplane (Figure 2). - According to Figure 2, we can see here the Synthesis petals. However Michael Robbins suggests: “But perhaps, that is not so. Perhaps in a way, they do touch the lower subplane for Synthesis Knowledge, the middle subplane for Synthesis Love, in the upper subplane for Synthesis Sacrifice”³⁵. Each petal is unfolding at each of the first 3 initiations and by the time that the 4^th initiation is taken, they are completely unfolded. - At the center of the causal body (2^nd subplane of the mental plane) is the jewel in the lotus. This central Fire has something to do with the final destiny of the Causal Body and maybe before the 5^thinitiation there is some Egoic Lotus movement to reach the buddhic plane, a magnetic bridge Manas-Buddhi is established and the scenario is ready, released from old vestments, for the higher ascension to Shamballa. - The second subplane egos include representatives of advanced Humanity: disciples and initiates are found here³⁶. On the second subplane we have a reflection of what can be seen on the highest planes of our solar sys tem: The seven Heavenly Men are there to be found, each of Whom is composed (from the standpoint of form) of group souls. Similarly, on the second subplane of the mental plane we have the groups belonging to the Mas ters. These groups are formed around a Master, are enclosed within His aura, and are a part of His conscious ness. They include people whose egoic ray is the same as His, or whose monadic ray is the same³⁷. -Each of the seven Rays, viewed in connection with the causal bodies of men, demonstrate as a triplicity on the second subplane (See footnote 34). ³² Bailey, A.A., A Treatise on Cosmic Fire, pages 542-543. ³³ Bailey, A.A., A Treatise on Cosmic Fire, page 545. ³⁴ Bailey, A.A., A Treatise on Cosmic Fire, page 510 (To note: “Each of the seven Rays, viewed in connection with the caus al bodies of men, demonstrates as a unity on the first subplane, as a triplicity on the second and as seven on the third, forming there the forty-nine groups which most concern evolving man”). ³⁵ Robbins, M.D., Egoic Lotus Webinar 2. ³⁶ Bailey, A.A., A Treatise on Cosmic Fire, page 855. ³⁷ Bailey, A.A., Letters on Occult Meditation, Page 266. 1^st Mental Subplane: As with all the first planes, this one is composed by atomic substance of that state of Being. Here resides the aspect of mind that enables us to work with the patterns from which forms are built. When we consider this first subplane of the mental plane, we are dealing with a new tool to illuminate our concrete under standing of the abstract world. Let´s see what is here: - Electricity is manifesting as the Will-to-be, the primary aspect of that force which eventually results in objectivi ty. - The Mental Permanent atom is here located. This is an important statement since it is the medium of communi cation between the Solar Angels and the lunar pitris. A permanent atom serves as the basis for form-building. - The initial impulse or vibration, here is where proceeds the synthetizing process of the three worlds of human evolution—the physical, astral, and mental. -The Sacrifice petal of the Egoic Lotus (of the Knowledge, Love and Sacrifice Tiers) touches the highest or 1^st level (Figure 2). - In this subplane it can be developed as spiritual telepathy³⁸. - In this subplane we have Initiates of high grade and Adepts. - The inner qualities of unity and synthesis are being revealed, revelation that will come through the spiritual triad mainly for the special lotuses of revelations (the highest developed one from the seven types of lotuses which the Jewel of the lotus is about to be revealed and the nine petals are unfolded, or coming to that point.). - The interior opening of the Sacrifice petals makes a full-fledged 3^rd degree initiate: starts at the 3^rd initiation and it goes to the 4^th.initiation. - Each of the seven Rays, viewed in connection with the causal bodies of men, demonstrate as a unity on the first subplane…forming there the forty-nine groups which most concern evolving man³⁹. - Just as the Heavenly Men have Their originating source and the cause of Their life on the atomic plane of the solar system, that which we call the plane of Adi or the first plane, the Masters when they manifest themselves for the service of the sons of the men, have Their habitat in this subplane⁴⁰. Lotusology We will find the value in conducting an analysis of the Lotus petal by petal to understand where we are in relation to the Abstract Mind qualities and its expression in man. I called this field of study “Lotusology”, as the study of all aspects of the Lotus, including colours, sounds, movement, chain of interactions between their petals and be tween lower and higher planes, etc. What follows is just the humble intent to describe the effect of the unfolding petals on the higher mental subplanes and understand and recognize the human psychology characteristics accord ing to the petals that are unfolding and revealing their own vibratory nature. Egoic Lotus and the Three Higher Sub Planes In Figure 2 the Structure of the Egoic Lotus is represented. We notice that there are 9+3 petals in circles or tiers: The Outer Tier of Petals; the 1^st, 2^nd, and 3^rd or Knowledge Petals; the Middle Tier of Petals: the 4^th, 5^th, and 6^th or Love Petals and the Inner Tier of Petals: 7^th, 8^th and 9^th or Sacrifice Petals. The three remaining petals are the three inner-most Tier of Petals or Synthetic Petals. ³⁸ Refer to Reception Organs to the Impressions, page 15 (This paper). ³⁹ See footnote 34. ⁴⁰ Bailey, A.A., Letters on Occult Meditation, Page 266. Figure 2: The Egoic Lotus in detail⁴¹ In the very center of this lotus-flower is hidden the point of living fire, known as “the jewel in the lotus” or “the diamond in the lotus” or “the Blue Pearl”. It reflects the monadic consciousness and is the centre of force which links the buddhic and mental planes. Although each of these petals has different qualities, they all radiate from the same central point: the Monad. This is why the Ray of the Monad, and the sub-ray of the Causal Body (the Egoic Ray), influence the order in which the petals are stimulated (by the fires) and their order of development. Even the particular karma of the Monad itself has an effect on how and when a particular petal will unfold. “Let us picture the nine-petalled egoic lotus, the heart centre in the monadic consciousness, un folding each of its petals in groups of three upon the three subplanes of the higher mental. Their unfoldment is worked out through the evolutionary process, undergone on the three planes in the three worlds, or within the three Halls of Ignorance, of Learning, and of Wisdom”⁴². Let´s summarize their qualities and characteristics and go deeply with each Tier of Petals (Figures 3,4,5 and 6)⁴³: ⁴¹ Robbins, M.D. , Egoic Lotus Webinar Commentary. ⁴² Bailey, A.A., A Treatise on Cosmic Fire, page 539. ⁴³ Reference for the Figures 3,4, 5, and 6: Bailey, A.A., A Treatise on Cosmic Fire, pages 539-544, Asger Lorentzen, Initia tion and the Wisdom of the Heart, pages 22-26 and Robbins, D.M, Egoic Lotus Webinar Commentaries 1-16. Figure 3: General Qualities and Characteristics of the Egoic Lotus ^Pet 1:Knowledge/Knowledge ^Pet 4:Love/ Knowledge ^Pet 7:Sacrifice/ Knowledge ^ |Pet 2: Knowledge/Love |Pet 5:Love/ Love |Pet 8: Sacrifice/ Love | |Pet 3: Knowledge/Sacrifice |Pet 6: Love/Sacrifice |Pet 9: Sacrifice/Sacrifice | |Hall of Ignorance |Hall of Learning |Hall of Wisdom | |> -Acquiring basic knowledge in the 3 lower worlds mainly the physical etheric.

> -While the first three petals are unfold ing, the man can be very intelligent in a worldly sense but has no real notion of the higher or inner self.

> - When these three lower petals are fully unfolded they affect through their vitality the 3 major spirillaes in the physical permanent atom⁴⁴.|> -The Love Tier relates to astral develop ment.

> - The pairs of opposites (Personality/Soul) are introduced to the consciousness of man. -The man can begin to be aware of the Buddhic plane and receive its influence. -As these second tier of petals gradually open, the spirillae of the astral permanent atom undergo a similar process (than the physical permanent atom), leading up to the full arousing of the spirillae within the mental unit⁴⁵.|> - These petals relate to the mental develop ment which enable us to enter into the process of initiation, technically understood.

> -When this tier is completely unfolded, the man enters into the 5^th Kingdom of Souls. - The 4 spirillae of the mental unit are aroused to full activity when the knowledge petals of the final three opens. The opening of the remaining 2 reveal the glowing threefold flower which lies at the centre of egoic mani festation⁴⁶.| Figure 4: First, Second and Third Petals of the Knowledge Tier ^> Knowledge Tier: The period that Petals of Knowledge are organized and unfolded is called ‘the Hall of Ignorance”.

> Characteristics: The energy manifested acts outwardly. The Self becomes identified with its sheaths. This is the strictly personal stage; the mind serves the instincts and the desires for satisfaction⁴⁷.^ ^ ^ ^ |Plane/ Petals |Knowledge Knowledge Petal |Knowledge Love Petal |Knowledge Sacrifice Petal | |> Physical

> Plane of Experience |Knowledge on the Physical Plane

> Develops through painful and hurtful experiences on the

> physical plane. The price of igno rance is paid and knowledge is achieved.

> Looking for one's best advantage in every circumstance

> (“Opportunist”): this petal vi brates with an “I” consciousness.|> Love on the Physical Plane.

> It unfolds through physical relation ships, and the gradual growth of love, from the love of oneself to the love of others, which manifests in the initial phase of this petal.

> Here we find enlightened or semi enlightened self-interest: Why do I do that? Starts to ponder: If it's good for me to do good things for people.|> Self-sacrifice on the Physical plane.

> It unfolds through (involuntary) offering up of the physical body on the altar of desire and aspiration. This unfoldment is undergone unconsciously because it is brought about through the driving force of circumstances, and not of free will.| |> Action on each Mental Sub Plane |> Petal 1 touches the 3^rd Subplane

> Use of egoism and primitive intelligence to manage on this physical plane.

> Emphasis is on Concrete Mind. |> Petal 2 touches the 2^nd Subplane

> Manifested love of close family and dearest friends. This love still is egotistic. “instinctual love for fami ly and children”. |> Petal 3 touches the 1^st Subplane

> The sacrifice is still egotistic: parents for their children´s wellbeing. Sacrifice for a greater cause like for the environment and political movements are still motivated in some way by selfish motives or fanati

> cism. | |> As this

> threefold

> unfoldment

> proceeds: |> a: The physical permanent atom becomes radioactive or a radiant point of fire.

> b: The lower three petals become vibrant and begin to unfold until fully developed. | | | ⁴⁴ Bailey, A.A., A Treatise on Cosmic Fire, page 546. ⁴⁵ Ibid. ⁴⁶ Ibid. ⁴⁷ Robbins, D.M, Egoic Lotus Webinar Commentary Number 6. Figure 5: Fourth, Fifth and Sixth Petals of the Love Tier ^> Love Tier: The period that the Petals of Love are organized and unfolded is called ‘the Hall of Learning”.

> Characteristics: Satiety, restlessness and a search for the knowledge of the soul. This is the period of the mystic⁴⁸. Magnetically and attractively permeating their environment. and drawing others towards integration, unity, cohesion⁴⁹.^ ^ ^ ^ |Plane /Petals |Love Knowledge |Love Love |Love Sacrifice | |> Astral Plane of Experience |> “Higher knowledge applied through love on the physical and astral planes”⁵⁰.

> Conscious balancing of the (emo tional) pairs of opposites and the gradual utilization of the Law of Attraction and Repulsion. The selflessness part of us is working against the selfishness part of us.

> By a realization of his essential duality, he begins to comprehend causes.

> Growing (conscious) recognition of the group and of an awakening realization of the rights of other people. |> Higher intelligent Love.

> Gradual process of transmuting the love of the subjective nature or of the Self within.

> The Ego takes no active interest in the development until this second petal in the second series is begin ning to open⁵¹.

> Caring for the other person through empathy.

> Opening of the heart and emotional unison with the divine.

> This 5^th petal expresses higher intelligence and love through the love aspect on the physical and astral planes. This 5th petal is so important for the transition from extreme selfishness to the real beginning of selflessness.|Higher Knowledge applied through Love.

> Consciously endeavors to give up his own desires for the sake of his group. His motive is still somewhat a blind one, and still coloured by the desire for a return of that which he gives and for love from those he seeks to serve.

> Higher mind enters as conscience: the person tries to be altruistic but is not really succeeding. It's sort of a probation ary petal.

> When this petal is fully opened, the initi ate receives the 2^nd degree. There is a definite movement from the solar plexus to the heart center and it's this heart center which is going to give the ability to over look the personality, think about the needs of others, and be selfless in ful filling the recognized needs of others and of the world.| |> Action on each Mental Sub Plane |> Petal 4 touches the 3^rd Subplane

> Man becomes aware of the values of the Soul life to help others in a deeper way. Individuals search for knowledge about deeper aspects, so we find here psy chologists and philosophers, including those whose careers are distinguished by altruistic service. They are writers, artists, thinkers in various fields of human knowledge and aspirants, politi cians, religious leaders, scientists, skilled workers and artisans. |> Petal 5 touches the 2^nd Subplane

> They are the world aspirants (espe cially in the latter part of the devel opment of the 5th petal), whom are beginning to get the ideal of service into their consciousness.

> The complete unfoldment of the 5^th petal is signal of the first Initiation but a lot of the personality has to be cleaned in the 6^th petal prior to the full unfoldment of the 5^th petal ⁵². |> Petal 6 touches the 1^st Subplane

> It is an oriented spiritual human being, who wishes to help others, who under stands the nature of love and brother sisterhood.

> Self-forgetting and loyal core of idealists, hardworking core group within spiritual and humanistic movements motivated by a deep wish to relieve the suffering of the world. Here we can find many members of the New Group of World Servers. | |> As this three fold unfold ment pro ceeds, a dual

> result is seen as: |> a: The astral permanent atom comes into full activity and radiance, as regards five of its spirillae, and the two atoms of the physical and the astral planes are equally vibrant.

> b: The three petals of the central ring of the egoic lotus come also into full unfoldment, and the heart centre of the Monad is seen as a wheel of fire with six of its spokes in full display of energy and rapidly rotating

> “They are those Egos who have not yet completely unfolded the final tier of petals (Sacrifice tier), but whose lives are of magnetic force in the three worlds, and whose careers are distinguished by altruistic service”^53.| | | ⁴⁸ Bailey, A.A., The Light of the Soul, page 24. ⁴⁹ Bailey, A.A., A Treatise on Cosmic Fire, page 855. ⁵⁰ Bailey, A.A., A Treatise on Cosmic Fire, page 822. ⁵¹ Bailey, A.A., A Treatise on Cosmic Fire, page 544. ⁵² Robbins, D.M, Egoic Lotus Webinar Commentary Number 12. ⁵³ Bailey, A.A., A Treatise on Cosmic Fire, page 855. Figure 6: Seventh, Eighth and Ninth Petals of the Sacrifice Tier ^> Sacrifice Tier: The petals of sacrifice are organized and unfolded in what is called ‘the Hall of Wisdom’.

> Characteristics: Realization, expansion of consciousness and identification with the spiritual man. This is the period of the occultist.⁵⁴^ ^ ^ ^ |Plane /Petals |Love Knowledge |Love Love |Love Sacrifice | |> Mental Plane of Experience |Self-Sacrifice through Knowledge

> Conscious utilization of all that he has gained or is gaining under the law for the definite benefit of humanity.

> Range of wider and higher knowledge which will be needed to use all knowledge in service.

> The accumulation of higher knowledge is completed with this petal. |> Self-Sacrifice through Love

> The conscious steady application of all the powers of the soul to the service of humanity with no thought of return nor any desire for reward for the immense sacrifice involved. |> The Fire of Sacrifice through the sacrifi cial fire⁵⁵.

> The unfoldment of these

> petals culminates in the full revelation of the sacrifice petals at the third initia tion, bringing about awareness of the first aspect of the soul.

> At this third initiation also the corre sponding petal of the three inner petals surrounding the jewel in the lotus opens up. With the unfoldment in this third period the mental unit becomes a radiant point of light^56. | |> Action on each Mental Sub Plane |> Petal 7 touches the 3^rd Subplane

> The man can be motivated to find his way to apply the wisdom (as spiritual understanding which is higher than his intellectual ca

> pacity) in practical life, specifical ly as a server and server for his group. This life can be a spiritual teacher.

> The light of the developed mind can dissipate the distortions and glamours of the astral body.

> The personality aspires to become mentally focused and the orienta tion in life is directed towards that form of self-sacrifice, which merges when the personality seeks to become transparent, soul infused and to serve the world and God without reservation.|> Petal 8 touches the 2^nd Subplane

> A deeper opening of the heart cen ter is expressed as an urgency to become an outpourer of God´s love to the world and release the suffer ing and let people feel that God is Compassionate and Loving.

> This life can be exemplified as a Mystic, with 2nd initiation.

> - The magnetic attractive substance has to do with the Love petal of the Sacrifice Tier (petal 8) and its manifested as perfume (Lotuses with perfume). It is a very strong magnetism created through loving sacrifice. This correlates with the period between the second degree and the third degree. The person is so selfless that they are harmoni ously related to the wholeness.|> Petal 9 touches the 1^st Subplane

> The Mystic of the heart becomes the occultist of the head.

> It stimulates the “balanced union” be tween the love of the heart, the wisdom of the head and the quality of will. Here starts contact with the Monad/Shambala.

> The personality is governed by a sense of service to the Great Plan. The Monad´s influence plus the inflow of the Soul will activate the fire of the 3^th initiation.

> The initiate strives to balance his teach ings and transmissions by a combination of divine love and divine wisdom and shows himself involved in an inner bal ance process of the most useful combina tion of love, wisdom and will.| |> As this three fold unfold ment pro ceeds, a dual

result is seen: |> a. The mental unit becomes a radiant point of light; its four spirillae transmit force with intense rapidity.b. The three higher petals unfold, and the nine-petalled lotus is seen perfected.

> Once the three petals are unfold, the “jewel” is just about to be revealed. And as I have said - almost 4th initiation, and this is the Lotuses of revelation.⁵⁷ | | | ⁵⁴ Bailey, A.A., The Light of the Soul, Book II, Sl. 24. ⁵⁵ Lorentsen, A., Initiation and the Wisdom of the Heart, page 30. ⁵⁶ Bailey, A.A., A Treatise on Cosmic Fire, pdf version, page 284. ⁵⁷ Bailey, A.A., A Treatise on Cosmic Fire, page 855. Correspondences between Rays, Colours and Musical Notes Before going into the Petals Colours of the Egoic Lotus, we will introduce some generalities about “colour”. The study of colour is a specific study of vibratory frequencies of light, hence the study about a particular aspect of sound, given that “sound is colour and colour is sound”⁵⁸. Colour starts from the formless parent ray of the abstract and unknown. It manifests as you know in our solar system as the great 2^nd Ray of indigo-blue. Then divides into a trinity of rays of the three major streams of colours: 1^st Ray red, 2^nd Ray blue and 3^rd Ray green which then break into another four subsidiary Rays/colours: 4^th Ray yellow, 5^th Ray orange, 6^th Ray rose or blue and 7^th Ray violet. “Each prismatic colour is called in Occultism the Father of the Sound which corresponds to it; Sound being the Word, or the Logos, of its Father Thought”⁵⁹. Figure 7 : Correspondences between Rays, Colours and Musical Notes⁶⁰ ^RAY ^MUSICAL NOTES^EXOTERIC COLOUR^ ^ ^ ^ESOTERIC

COLOUR ^ ^ |One |D/RE* |Orange | | | |Red | | |Two |G/SOL |Blue | | | |> Deep electric blue (Indigo)| | |Three|F/FA |Black | | | |Green | | |Four |E/MI |Cream | | | |Yellow | | |Five |A/LA |Blue |Orange| |Yellow|Orange | | |Six |C/DO* |Rose/Red* | |Blue| |Blue |Rose| |Seven|B/SI |White | | | |Violet | | Master DK mentioned four important statements about the use of colour and finalizes it with a serious conclusion to ponder: “This is the secret that ray meditation will eventually yield up to the wise student. These four points lay the foundation for all that follows”⁶¹: 1. “It has to do with objective meditation; therefore it has to do with form”: We need to establish clearly and focused the objective of our service”. For example, for healing purposes, to attract money for Hierarchical pur poses, for Reappearance of the Christ, Triangles, etc. 2. “It is the result of sound uttered as the culmination of meditation”: as we mentioned before, sound is colour. (Figure 7 ). 3. “In these seven colours, and their wise comprehension, lies the capacity of man to do as does the Logos and build”: For magnetic and radiatory healing, DK teaches us about the use of the colours. For example, we use Or ange for specific healing methodology. This colour “has direct connection with man as an intelligence. He is the custodian of the fifth principle of manas in its relation to the totality of the personality and holds the secret for the Sons of Mind”.⁶² 4. “Colours have certain effects on the different vehicles and on the planes on which those vehicles function”. This is an important statement as well, because we can deduce that by using orange or blue indigo we could be affecting the manasic plane, working with the Devas of the Flame which stimulates the light of reason which ⁵⁸ Bailey, A. Letters of Occult Meditation, page 206. ⁵⁹ Blavatsky, H.P., The Secret Doctrine, vol.5, page 442. ⁶⁰ Table based on Duane Carpenter, Awakening the Higher Mind and Intuition Webinar #3, 2018 and Nicole Resciniti, Eso teric Healing Webinar, Teaching Segment, 2018 (*:Do and Re notes are correlated differently for Ray 1 and Ray 6). ⁶¹ Bailey, A. Letters of Occult Meditation, page 206. ⁶² Bailey, A. Letters of Occult Meditation, page 208. guides a man through the Hall of Learning on into the Hall of Wisdom. Once at the Hall of Wisdom, the causal body or the Temple of Solomon is itself destroyed by the consuming fire: “Our God is a consuming Fire”. These colours are not a fixed band of colours, they are alive and with own movement. The Figure 8 shows the visual construction of the seven Rays, their evolution under the perspective of the rotatory movement. Duane Car penter presents a lot of kinetic images as visual examples of three principle components: colour, the triangle, and the vortex “intimately connected for the full expression of some ray life from the highest levels to the lowest”⁶³. Figure 8: The Seven Rays “Genesis”⁶⁴ The Petals Colours of the Egoic Lotus The study of the petal colours - as one of the vibratory forms- is conducive to the ability to understand personal vibration, to attune that present condition to the egoic one and to synchronize it later with that of the Master. Petal 1^st Orange Green Violet Figure 9: The Petals Colours of the Egoic Lotus⁶⁵ Petal 2^nd 22n2nd2^nd Orange Rose Blue Orange (physical knowledge) in the three petals of the Knowledge. Petal 3^th Orange Yellow Indigo Petal 4^th Rose Orange Green Violet Petal 5^th Rose Orange Blue Rose Petal 6^th Rose Orange Yellow Indigo Rose (astrality and desire) plus Orange appears in the three petals of Love. P5: Double Rose appears and the Blue is replaced by the Indigo, by a deepening of synthesis in the 6^th petal. Petal 7^th Yellow Orange Green Violet Rose Petal 8^th Yellow Orange Violet Rose Blue Petal 9^th Yellow Orange Indigo Blue Rose ⁶³ Carpenter, D., Dynamic Symbols, Page 5. Yellow (Sacrifice),plus Orange and Rose are present in the three petals of Sacrifice. Violet/Rose in two ⁶⁵ The Chart was built based on based on A Treatise on Cosmic Fire, pdf version, page: 824. ⁶⁴ Carpenter, D., Awakening the Higher mind and the Intuition, Webinar #2, 2018. : Is the unique colour that appears consistently in all the tiers (Love, Knowledge and Sacrifice), the 5^th Ray is all the way through. The orange of the Solar Angel is related to being great scientific workers, using the 5th Ray and establishing the Soul body on the 5^th plane. But in the three worlds of human evolution the orange of flame irradiates all and is the effect produced by the esoteric sounding of the occult words “Our God is a consum ing Fire”. These words apply to the manasic principle, “fire of intelligence or reason which the Lords of the Flame imparted, and which stimulates and guides the life of the active personality”⁶⁶. We know that orange is the one of the concrete mind and that blue is for the higher manasic levels. They are in the process of transmutation: “You have to effect the corresponding change of colour from the lower to the higher”⁶⁷. : This colour appears consistently in the tier of Love (P4, P5 and P6). The petal particularly involved at the 1^st initiation is P5, the one with “ ” (6^th Ray). In Figure 5 it explains the interdependence between P5 and P6. It is the colour of Spiritual devotion to one´s own Soul. P6 has also “ ” colour, in the line of the Boddhisattva which is in connection with the Love and Wisdom 2^nd Ray, the great fundamental Ray of this pre sent Solar System. The seven bands of colours emanate from the synthetic Ray, . : All of the Petals of the third tier have colour which is the colour of Buddhi, and on the direct line of the Second Aspect. The harmony of the 4^th Ray since the Yellow colour harmonizes, marks completion and fruition. P8 and P9: instead of Indigo we find “Blue”,“because of its alliance with indigo and its relationship to the auric egg; just as the Solar Logos is spoken of as the “Blue Logos” (literally Indigo), so the colour of the perfected man, and of the auric envelope through which he manifests, will be predominantly blue” ⁶⁸. : It appears for the first petal of each tier (P1, P4 and P7). The 7^th Ray synthesizes all that has to do with the form manifested in the three worlds. This Ray is a point of merging between the dense physical and the etheric bodies. There is a direct correspondence between the violet of the etheric level and the blue of the higher mental.⁶⁹ “ and blended result in , and the synthetic blue or indigo (the love and wisdom aspect) dominates when the plane of harmony is reached. It leads then to the third plane of Atma whereon the , of activity predominates”⁷⁰. “The radiant green colour” is the Ray of the Devas and the colour of the note of Nature. Important to note is that we need to keep in mind that the Petals radiate their colours dynamically, their vibration rate, pulse, rhythm, brightness and colours varying according with the development of the student. A clairvoyant´s gaze would witness a luminous unfolding of luminaries transmuting, transforming and transfiguring themselves until reaching the beautiful blue-translucent heart of the Jewel and bursting into itself towards a new horizon of realizations and awakenings. “Colours have certain effects on the different vehicles, and on the planes on which those vehicles function. When it is known by the occultist ….(he) can build his body of manifestation by means of the same laws that the Logos employed in building His objective solar system” ⁷¹. As the Logos built (or is building) His objective manifested world, we as microsmic representation could do the same. One of these effects could be related with the fig ures…since figures are denser than colours. The forms built by the man of an occult trend of thought and who is more dominated by mind, will be of a geometrical type. ⁶⁶ Bailey, A.A., The Light of the Soul, page 207. ⁶⁷ Bailey, A.A., The Light of the Soul, pages:222-22.3 ⁶⁸ Bailey, A., Letters of Occult Meditation, page 204. ⁶⁹ Bailey, A., Letters of Occult Meditation, pages 223-224. ⁷⁰ Bailey, A., Letters of Occult Meditation, page 212. ⁷¹ Bailey, A., Letters of Occult Meditation, page 203. The Science of Impression The vertical relational field, from the highest spiritual summits to the realities of our microcosm, carries the mo dus operandi of “impressions”: from Sirius, the Pleiades and the Great Bear to Shambhala; those who come from Shambhala and impact the Hierarchy, and those who receive the advanced Humanity from the Masters. Focusing in ourselves, “when the relation between the lower and the higher mind is correctly and stably established, you have the swinging into activity of the lowest triad connected with the Science of Impression—the head centre, the ajna centre and the throat centre”⁷². Impressions come to man from three sources⁷³: the three worlds, individuals and from all levels of planetary consciousness. Here the perception from the abstract Mind supersedes those from the concrete mind. We should remember that we already have all the higher bodies, particularly, the Abstract Mind (“the table is served”). Moreover, all the fields of awareness are present: “One point you all need to grasp is that the progress ing disciple does not move into new fields or areas of awareness, like a steady marching forward from one plane to another (as the visual symbols of the theosophical literature would indicate). What must be grasped is that all that is ever present”⁷⁴. One additional point must be made here: the throat center primarily receives energies of the lower mind or lower manas. It is the Ajna center which receives the energies of the higher mind, or the third aspect of the triad. The head, heart and Ajna centers provide the channel of reception for the Triad.⁷⁵ Important to note, is that in this mechanism not only is Manas-Buddhi involved, but also Atma. Here is where the Will appears. “When meditation is done in the heart and under occult laws, with the correct intoning of the Word, the force comes through the emotional centres from the intuitive levels. When it is done in the head, the force comes through the mental centres from the abstract manasic levels, and later from the atmic”⁷⁶. We are talking about the mechanism through the Buddhic and Atmic levels of consciousness coming into the area of “magnet ized consciousness”. “Impression is a technique implemented by the Will, and its consummation is the complete assimilation of the ‘little wills of men’ into the divine Purpose; it is the acceptance on their part of the promotion of that Purpose through right impression on all forms of life at any particular point of evolution. Disciples then become agents of the divine will and are entrusted with the direction of energies, with the plan and with the se crets and the inspiration which are hidden in the Mind of God”⁷⁷. This mechanism is defined as “radiation” as Master DK explains “I do not use the word ´consciously´ in this connection and when dealing with conditions above egoic levels”⁷⁸. The radiative mechanism, the science of im pression is as yet without a vocabulary⁷⁹ and we are trying to reach Spiritual Telepathy (1^st Subplane of the Men tal Plane-See Figure 10). Reception Organs of the Impressions Now the question is, how can we discriminate the source of the impressions since the Sense of Discrimination reaches its complete activity at the 4^th Subplane of Mental Plane, and considering the fact that the majority of the occult students are below the 4^th Initiation and Glamour and Illusion persists (Figure 10). Moreover, Blavatsky said: “but we cannot cognize any such existence directly, so long as we have sense-instruments bring only materi al existence, into the field of our consciousness”⁸⁰. So any idea could be misinterpreted when the receptor equip ment is insufficient. ⁷² Bailey, A., Telepathy and the Etheric Vehicle, Page 50. ⁷³ Bailey, A., The Rays and the Initiations, page 591. ⁷⁴ Bailey, A.A., Telepathy and the Etheric Vehicle, pages 52-54. ⁷⁵ Bailey, A.A., A Treatise on Cosmic Fire , pages 136,167. ⁷⁶ Bailey, A.A., Letters on Occult Meditation, page 84. ⁷⁷ Bailey, A.A.,Telepathy and the Etheric Vehicle, page 91. ⁷⁸ Alice A. Bailey, Discipleship in the New Age I, page 471. ⁷⁹ Bailey, A.A., Telepathy and the Etheric Vehicle, page 41. ⁸⁰ Blavatsky, H.P.., Secret Doctrine I, pages 38-40. Figure 10 : Chart of Senses⁸¹ The five senses that we are familiar with “are part of the forms; they are not the spiritual man, the dweller in the form”⁸². We conclude that as we evolve sensitivity to planes beyond the physical, we are able to evolve non physical senses and they are part of the spiritual man. That means that the five senses exist on five different planes or octaves and as an analogy, within a plane, each sense corresponds to one subplane. Figure 11: Planes of Manifestation and its corresponding Senses⁸³ Plane Sense 1. Physical Hearing 2. Astral Touch or feeling 3. Mental Sight 4. Buddhic Taste 5. Atmic Smell If we focus on the mental plane, we can correlate it with the sight sense due that the vision is the third major sense. It is able to perceive much finer vibrations than hearing and touch and it is related to the third aspect of activity: “To see or hear on abstract levels implies not only the use of the concrete mind, but also the ability to understand, in some way, the things of the higher planes and to think on the basis of abstract mathematics”⁸⁴. It is said that impressions are more or less accurate depending on the spiritual stage; at the beginning of our path, the telepathic reception (3^rd subplane of Mental Plane) is generally vague until the thought, idea, purpose or inten tion appears as a definite thought form. “Also we have the evolving telepathic language where we can send imag es, these will make our understanding deeper things that maybe normal words sounding in a normal way cannot do”⁸⁵. Spiritual Discernment at the same 3^rd subplane, takes place as the purificatory process is carried on, the sheaths or bodies which veil the reality become attenuated and no longer act as thick veils. ⁸¹ This chart is based on A Treatise on Cosmic Fire, version pdf, page 96 and The Light of the Soul, pages 324-325, focusing only on the mental plane and its seven subplanes. ⁸² Bailey, A.A., The Light of the Soul, pages 132-133. ⁸³ Bailey, A.A., The Light of the Soul, page 322. ⁸⁴ The Tibetan, Vibrations and Numbers, The Beacon, 1946. ⁸⁵ Robbins, M.D., Dissipation of Glamour, Webinar 87. Spiritual telepathy is the true wordless communication of the soul or inner psyche upon the formless levels of the mental plane. Focusing on the higher mental plane, we can find that the top two subplanes of the mental plane, their qualities are “response to group vibration” and “spiritual telepathy”. Here we have the realms of spiritual communication between certain group of servers and with their Ashramic Master. It is important to remark that before we can be ready to receive impressions from the Hierarchy we must learn to register impressions from our own soul, since it is really one’s soul that helps us connect to the sources on the higher mental and buddhic planes. And take in consideration that the possession of the abstract mind is not suffi cient to receive the Hierarchy impression: “The telepathic susceptibility, a stimulated intuitive capability and a high grade intelligence are also requirements”⁸⁶. Doors to the Higher Realms This science of impression develops as man evolves. Master DK teaches us about the sequential stages to pene trate into the realm of pure reason and precipitation of the spiritual world of ideas: “These three stages preceding penetration are sequential, but once the ability is acquired, the impression can be reached instantaneously”⁸⁷. I conceive each stage as an immense door that is seen at the end of the road, too heavy to be opened. But once one is prepared, it becomes as light as a feather and we can easily transpose it, only to perceive at the distance another door, perhaps not as heavy as the previous one, but equally difficult to surround it without proper preparation. The student must have walked through a couple of “Halls” for future activation of the higher mind: the Hall of Ignorance where the student developed the accumulative side of manas and its ability to store and acquire knowledge and information and the Hall of Learning (early stage of the Probationary Path) where the aspirant developed its discriminative side, the lower concrete mind has become his instrument and begins to merge the two poles intelligently. At the later stage of the Probationary Path, the neophyte has learnt through meditation to make contact with the soul via the Antahkarana, the Son of Mind and becomes the Soul. He is developing the faculty of abstract thought, learning to contact the lower mind as an instrument and reach the higher, transcending it and becoming polarized in the causal body, linking up with the abstract level. Master DK indicates that at this stage “this particular radiation (which comes from the higher levels of the men tal plane, or from the lowest aspect of the Spiritual Triad) which evokes a response from the embryonic abstract mind of the disciple when the antahkarana is being built and is the first kind of contact to which the neophyte responds in the later stages of the Probationary Path. At this stage the disciple has established this line of ap proach to the Spiritual Triad (even in a small measure) he makes his first response to the aura of the Master. The radiation is transmitted into the physical consciousness of the disciple along the following lines⁸⁸: a. The manasic permanent atom of the disciple. b. The knowledge petals of the egoic lotus. c. The lower concrete mind “held steady in the light.” d. The throat centre. e. The brain of the disciple upon the physical plane. The radiation which comes from the plane of buddhi or of the spiritual intuition through unfolding perception, penetrates into the levels of abstract thought. The incipient activated higher level of the mental plane, or from the lowest aspect of the Spiritual Triad of the awakening disciple is being prepared to respond to the radiation and eventually, to the Master/Ashram ideas. The radiation is transmitted into the physical consciousness of the disci ple along the following lines ⁸⁹: a. The buddhic permanent atom, or the intuitional vehicle of the advanced disciple. b. The love petals of the egoic lotus. c. The astral body in its highest aspect. ⁸⁶ Bailey, A.A., Externalization of the Hierarchy, page 694. ⁸⁷ Bailey, A.A., Discipleship in the New Age II, page 312. ⁸⁸ Bailey, A.A., Discipleship in the New Age I, pdf version, page 472. ⁸⁹ Bailey, A.A., ibid. d. The heart centre. Initiates of the thrird degree are ready to receive the radiation from the Atmic level or the Will aspect of the Spir itual Triad⁹⁰. It is transmitted into the physical consciousness of the disciple along the following lines: a. The atmic permanent atom or the focus of the spiritual will, the first aspect of the Spiritual Triad. b. The sacrifice petals of the egoic lotus. c. The etheric vehicle in its highest aspects. d. The head centre. e. The centre at the base of the spine, which is aroused into activity in response to the vibratory radia tion of the other four points of transmission. Abstract Thinkers They have in common that their three above bodies are aligned with the causal or egoic body, so they can transfer their conceptions received from the higher realms to the world of form. At the beginning, the contact occurs at intervals, when we are under stress, under the emotional pressure of need or at the moments of intense aspira tion⁹¹. It is said that not many people have developed the higher mind in its pure form. Master DK says: “The abstract mind remains also for aeons of time something inconceivable and outside the modes of expression and of thinking of the man who is kama-manasic for emotion and lower mind”⁹². The third ray of higher mind is the ray of the abstract thinker. Do you think you are an abstract thinker? Some characteristics which are of the third Ray are: “Wide views on all abstract questions, sincerity of purpose, clear intellect, capacity for concentration on philosophic studies, patience, caution, absence of the tendency to worry himself or others over trifles”⁹³. If we identify some of these characteristics in ourselves, we are advised to ac quire some virtues, in order that the abstract substance can be pure and as much transparent as possible to the reception of superior ideas: sympathy, tolerance, devotion, accuracy, energy and common-sense. This is the ray of the philosopher, the metaphysician, the higher mathematics⁹⁴. The higher mind does influence the science of to day as we can see in the new Physical Quantum Theories, Medical Researches, Technologies, etc. Talking about the advanced thinkers, they came into contact with the abstract mind via the Soul or the Son of Mind. As it was explained previously the abstract thinkers are in the Hall of Learning or Hall of Wisdom. Howev er, the ones whom completely had developed the higher mind are called Masters. And we should remember that they work from planes not lower than the higher mind. These abstract thinkers are able: “to synthesize, to com prehend and to make the archetypes and ideals facts in manifestation. In meditation, he takes some ideal, some phase of beauty and of art, some scientific or racial problem, and by brooding over it and by the employment of the lower mind, finds out all that can be known and sensed. Then, having done all that, he seeks to raise the con sciousness still higher till he taps the source of illumination, and gains the light and information required”⁹⁵. Cultivating the Habit of Abstract Thinking As every effort causes effects, there are some of the hints to be considered as well suggested exercises along the line of the abstract mind. The abstracting process proceeds in five stages (commonly practiced as preparatory for meditation )⁹⁶: ⁹⁰ Bailey, A.A., ibid. ⁹¹ Robbins, M. D., Dissipation Of Glamour: Webinar 87. ⁹² Bailey, A.A., Esoteric Healing, page 588. ⁹³ Bailey, A.A., Discipleship in the New Age I, page 204. ⁹⁴ Bailey, A.A., Esoteric Psychology, Volume I, Pages 204-205. ⁹⁵ Bailey, A.A., Letters on Occult Meditation, pages 172-173. ⁹⁶ Bailey, A.A., The Light of the Soul, pages 230- 231. Figure 12: The Abstracting Process Here we are dealing with three vertical movements, three activities of the mind⁹⁷: Transmutation: This is the first movement. Physical body purified via the agency of the concrete mind. It has been defined as “the passage across from one state of being to another, through the agency of fire “⁹⁸. Transformation: Successful work with the emotional body via the agency of the soul Transfiguration: Integrated personality as a whole, this work is being carried forward via the agency of the Spir itual Triad, working through the higher or abstract mind. Then the three can be synthesized in the one and the initiation of the third degree is possible. Thoughts and worlds are intimately intertwined. That is why we begin this journey into the World of the Abstract by impacting thoughts with new avenues of exploration: Meditation Meditation is one of the three fundamental basics for spiritual development: Meditation, Study and Service. All Esoteric Schools and Masters recommend this discipline. Master DK provides us with several meditative formulas which starts with the usual means of alignment and abstraction, withdrawing inwardly rapidly from the physical, emotional and mental vehicles, one after another, until reaching imaginatively the Soul, the Spiritual Triad or the Monad (depending the alignment and Antakarana built). Therefore, as an integrated personality, we could work “as if we were the Soul”, or as the Spiritual Being we could focus on the Monadic plane. Master DK recommends to write down the first thought: “The ability to do this will grow with practice, and will eventually evoke the intui tion and thus fertilise your mind”⁹⁹. One of the most abstract forms of meditation is The Great Invocation: “the true inner implications and significances are of very deep import and are not superficially apparent….Look for the underlying abstract idea in this Invocation. It is there^”100. The Masters empower the use of visualization and imagination¹⁰¹ with images, colours, geometric patterns in movement, sounds as for example this one: “When meditating in the heart centre, picture it as a golden lotus closed. When the Sacred Word is enunciated, picture it as a lotus slowly expanding until the inner centre or vor- ⁹⁷ Bailey, A.A., Rays and Initiations, Pages 589,602. ⁹⁸ Bailey, A.A., From Bethlehem to Calvary, page 149. ⁹⁹ Bailey, A.A., Discipleship in the New Age I, page 144. ¹⁰⁰ Bailey, A.A., Discipleship in the New Age II, page 156. ¹⁰¹ Bailey, A.A., Letters on Occult Meditation, page 84. tex is seen as a radiating whirlpool of electric light, more blue than golden. Build there the picture of the Master, in etheric, emotional and mental matter. This entails the withdrawing of the consciousness ever more and more inwards. When the picture is fully built then gently sound the Word again, and with an effort of the will withdraw still further inwards and link up with the twelve petalled head centre, the centre of causal consciousness”. Michael Robbins proposes several Meditative Exercises, which use equivalencies as ‘Seed Thoughts’ that could, in deep contemplation, generate insights that eventually fuse the Fields of the Spiritual Triad. To work in this way is to work with the Antahkarana especially in relation to the Realm of the Abstract Mind¹⁰². For example : ^ABSTRACTION = FREEDOM

ABSTRACTION = IMMUTABILITY

ABSTRACTION = SALVATION^ Pondering on Spiritual Knowledge Master DK says¹⁰³: “Disciples need to bear in mind always that they grow by the answering of their own ques tions; the task of the Master is not to answer questions which, given a little time or thought, the disciple could answer himself, but to suggest or throw into the disciple's mind the type of question which warrants his thought and then to stimulate his abstract mind so that he can successfully find the answer”. We can find in DK books repeatedly His suggestions: “Ponder on this”. Sometimes the Master gave us an idea to ponder. This idea has an answer (only one?) that we need to discover and decode. The effort to find that answer in our concrete mind ar chive might not be successful. We are confronting our own ring pass-not in the mind, but this is an Illusion, we really can move on!. In the germ of this idea we can find the germ of higher discovering, pushing the horizon of our knowledge to the apparently still inaccessible sea of the Universal Mind. Master DK proposes specific ques tions as a mechanism to develop abstract thought and to expand the consciousness. Some of them are as fol lows¹⁰⁴: 1. Who is the cosmic Entity in Whose scheme our Logos plays his little part? 2. What is the nature of the great purpose He is working out? 3. Which centre in His body is represented by our solar system? 4. What is the nature of the incarnation He is now undergoing? 5. What are the ten systems—the three and the seven—of which our solar system is one? Must we look for the major three within the seven, or extraneously? 6. What is the colouring or basic quality of this cosmic Entity? 7. Is the colouring of the fourth cosmic ether (the buddhic plane), blue, or is it violet to correspond with our fourth physical ether? Why is buddhi exoterically regarded as yellow in colour? 8. Which are the primary three centres in the body of our solar Logos and which the minor four? 9. What is the karma of the different schemes? 10. What is the over-balancing karma of the Logos Himself as it affects the ten schemes within His system? Koan A koan is a question. Koan does not necessarily have a logical or inferential answer. In fact, it may have no an swer at all. The effect of the koan can be to break the student out of his “thinking” mind. Some koans can be ob scure and impenetrable. Often, they are paradoxical and seemingly nonsensical. As do symbols, the koan trans cends the intellect. The most famous is the koan invented by Hakuin: “Two hands clap and there is a sound. What is the sound of one hand?” Again, the answer to this koan cannot be found using literal or linear reason ing: one has to go beyond sound and its absence, beyond duality (two hands) and opposites, in order to fall into ‘sunyata’ (emptiness). ”The sound of one hand clapping” is not a sound – it is the pure nature of exist ence. ¹⁰² Robbins, M.D., Infinitization of Selfhood, page 555. ¹⁰³ Bailey, A.A., Discipleship in the New Age I, page 733. ¹⁰⁴ Bailey, A.A., Letters on Occult Meditation, page 354. Service The aspiration to reach higher levels for the intent to bring enlightenment to others is the seal of the Bodhichitta. Master DK asks: “What motives are impelling you to action in your personality life, in your group relation, and in your service to humanity?… Are you cooperating with the Plan, or in reality with your plans?”¹⁰⁵. Group service, which characterizes the status of the Soul Control, must be rendered selflessly and with no personal expectancy. Motionlessness The mind has to remain free from the range of objective qualification. If we catch a symbol, a colour, a sound, let us give them the freedom to be, their way to communicate in that new language….Otherwise we will lose it. Any intent to analyze it and dissect it will destroy it. Motionlessness is the key to abstraction. If one with persistence cares not for doing anything, then motionlessness will descend upon the consciousness and Being/BEING will be revealed¹⁰⁶. “Lower mind, instead of being a means to an end and a weapon for use, is in fair way of being a rul er and a tyrant, preventing the play of the intuition and shutting out the abstract mind”¹⁰⁷. Rhythm Another element to consider which is very practical is rhythm: each day will be likewise divided into set times, the earlier hours being those in which the more abstract and occult data will be given, the latter part of the day being given over to a more practical type of work.¹⁰⁸ Working with Symbols “Behind words that are good, look for thought that is better, and behind thought that is better, look for pure meaning that is best. The words are symbols hiding thoughts, and thoughts are symbols hiding deeper meanings. The deeper meaning is non-verbal, is energy, motive, inspiration. . .”¹⁰⁹ In other words, symbols are hyper dimen sional portals and their doors looks like “trumpet doors” that let pass the Light, the Colour, the Sound in a rotary and spiral-cyclical motion. Besides, this funnel could be the Light, the Colour and the Sound itself. The portal opens according to our inner awareness: “All constructive work will eventually be expressed in terms of numbers, by colours, and through sound”¹¹⁰. We need to discover the divine ideas which underlie the divine thought-form, the world process, and subordinate our own thought-form building to these ideas. We must begin to work with the blue prints upon which all that is, is modelled and moulded. “The understanding of symbols must be intuitive rather than analytical [because] esoteric symbols represent ideas on a level where the parts, the dualities of op posites, are realized as a synthesis”¹¹¹. Throughout the ages, the circle, the line, and the point have been recognized as symbols described in the works of Blavatsky and Bailey. Blavatsky used these symbols to explain the history of the Cosmic Evolution¹¹² and Bailey uses these symbols to describe the initiatory process¹¹³. I remember a book called “Flatland: A Romance of Many Dimensions”¹¹⁴. The narrator of the story is a square who lives in Flatland, a two dimensional world. The square has a dream that he visited a one-dimensional world - ¹⁰⁵ Bailey, A.A., Discipleship in the New Age I, version pdf, page 253. ¹⁰⁶ Robbins, M.D., Infinitization of Selfhood, page 289. ¹⁰⁷ Bailey, A.A., Letters on Occult Meditation, pages 299-300. ¹⁰⁸ Bailey, A.A., Letters on Occult Meditation, Page 326. ¹⁰⁹ Davis, James. Morphing with Light, page 148. ¹¹⁰ Bailey, A.A., Letters on Occult Meditation, pages 249-253. ¹¹¹ Dorje Jinpa, Sensa. The Lost Language of the Ancient Mysteries (Ashland, OR: Pentabarba, 2012), page 168. ¹¹² Blavatsky, The Secret Doctrine I, pdf version, pages 1-4. ¹¹³ Bailey, A.A., Initiation, Human and Solar, pages 165-166. ¹¹⁴ Abbott, E., Flatland: A romance of many dimensions. Lineland-, where only lines and points moved back and forth on a one-dimensional expanse. He tried in vain to explain the second dimension to the king of this world… Following this vision, he is himself visited by a three dimensional sphere but he, as the square, was unable to see the sphere as anything other than a circle. The Sphere then levitates up and down through the Flatland, allowing Square to see the circle expand and retract. The square is not fully convinced until he sees Spaceland (a tridimensional world) for himself. Figure 13: E. A. Abbott Illustration for his book Just as the square had its own difficulties in explaining and even recognizing dimensional worlds superior to his own, we face difficulties in describing worlds of higher vibrations, but the 3-D and animation images helps to re veal their invocative nature and facilitates to us an intuitive grasp of hidden streams of spiritual energy and force. That is the case of the animated multidimensional images presented by D. Carpenter, as one of them in which pre sent us the idea of correspondence between the Dimensional image of the Symbols and the Consciousness. From the two dimensional awareness to the three dimensional, and then to the fourth and perhaps multidimen sional awareness until the infinite are there in the higher realms awaiting for us (Figure 14). Figure 14: Symbols and Consciousness¹¹⁵. ¹¹⁵Carpenter, D., Awakening the Higher Mind and the Intuition, Webinar 1, 2018. Sound, colour and number are the symbols of subjective causes. As symbols they are living and sacred entities due to their divine origin. All forms have their own vibration and thus, emanate a sound. At the same time any sound is expressed by a colour. Finally the sound can be measured by a number which is the thought-form incar nating the divine purpose. The abstract mind has to translate those subjective formless ideas into more dense forms via these evocative instruments. Master DK lists nine symbols which hide seven secrets: 1. The cross in its varying forms¹¹⁶ 2. The lotus¹¹⁷. 3. The triangle¹¹⁸. 4. The cube¹¹⁹ 5. The sphere and the point¹²⁰ 6. Eight animal forms, the goat, the bull, the elephant, the man, the dragon, the bear, the lion, and the dog¹²¹. ¹¹⁶ www.shutterstock.com ¹¹⁷ chautauquathemovie.com ¹¹⁸ Vectorstock.com ¹¹⁹ deviantart.com ¹²⁰ Ibid. ¹²¹ Google images. 7. The line¹²². 8. Certain signs of the Zodiac, hence the need for the study of astrology¹²³ 9. The cup, or the Holy Grail¹²⁴. We have stages in the analysis of a symbol¹²⁵: 1. Its exoteric consideration: line, form and colour. 2. A comprehension in the astral or emotional body of its quality, the reaction of a sensitive response to the im pact of its qualitative nature. 3. A conceptual consideration of its underlying idea, of what it is intended to teach, of the intellectual meaning it is intended to convey. 4. The stage of a synthetic grasp of the purpose of a symbol, of its place in an ordered manifesting plan, of its true unified intent. 5. Identification with the quality and purpose of the symbol as it is illuminated by the mind “held steady in the light”. This final stage brings into activity the brain as well as the mind. The initiate has to recognize them by sight as well as to hear them, and by an effort of the will to imprint them irrevocably upon his memory. This can be done by following three ways: “First, by a long prior training in ob servation; this can be begun here and now by all aspirants, and as they learn to imprint details accurately upon their memory they are laying the foundation for that acute instantaneous apprehension of that which is shown them by the Hierophant; secondly, by having cultivated within themselves the power to visualize again that which has once been seen. It will be apparent here why the emphasis has been laid by all wise teachers of meditation upon the faculty of the careful building of mental pictures“¹²⁶. More complex symbols are described for the Cos mic Paths¹²⁷: ¹²² pngtree.com ¹²³ Amino Apps.com ¹²⁴ From the page: Feel Healthy with Dr. Scott Lear. ¹²⁵ Bailey, A.A., Glamour: A World Problem, pages 6-25. ¹²⁶ Bailey, A.A., Initiation, Human and Solar, pages165-66. ¹²⁷ Bailey, A.A., A Treatise on Cosmic Fire, pdf version, pages 636-648. Figure 15: The Paths and their Symbols Path Symbol I. The Path of the Earth Service II. The Path of the Mag netic Work III. The Path of Training for Planetary Logoi A green dragon issuing from the centre of a blazing sun. Behind the sun and overtopping it can be seen two pillars on either side of a closed door. A funeral pyre, four torches, and a fivefold star mounting towards the sun. A coloured Cross, with a star at the centre, and backed by a blazing sun, surmounted by a Sensa Word. IV. The Path to Sirius Two wheels of electric fire, revolving around an orange Cross, with an emerald at the centre. The Symbols for the 6^th and 7^th Path were not given, however D. Carpenter creates Graphics for both of them. He says: “Symbols according to D.K. and H.P.B. can be interpreted on seven different levels. Perceived on the mental plane and above, esoteric symbols are composed of colour, sound and geometry and are the language of initiates. These advanced symbols are creative and must be mastered by all those disciples in preparation for initi ation”¹²⁸. Therefore, if we meditate properly on these symbols we eventually can conquer higher realms. Let’s enjoy contemplating several symbols contained in the following couple of images: Figure 16: Symbols for the Paths 6 and 7. The Numbers One of the key achievements of the fifth root race and the unfoldment of manas was the Mathematic Science, mainly for the concrete mind development. But it also reaches into the higher mental levels with the formulation of abstract concepts. Mathematics is an attractive pursuit for individuals on the Third or Fifth Rays, especially in their combination: “The third and fifth rays together make the truly great mathematician who soars into heights of abstract thought and calculation” ¹²⁹. “In arithmetic you have your four great divisions, which are the key to vibration in the three worlds: addition, subtraction, multiplication and division. Much is hidden in them, and the coming thinkers will shed light on this matter. They will clarify the development of man in the physical, astral, mental and superior mental worlds”¹³⁰. In this article Master DK explains without giving detailed information, that addition is key to the physical plane; ¹²⁸ For the Seven Path Graphics and detailed information, visit the site of Duane Carpenter: http://www.light weaver.com/seven-paths/graphics. ¹²⁹ Bailey, A.A., Esoteric Psychology I, 205. See also pages 204, 212. ¹³⁰ The Tibetan, Vibration and Numbers, Unpublished documents, The Beacon, 1946. subtraction is key to the astral plane; the Monad multiplies and this is related to the concrete mind. Higher mind is related with the Logos Who divides. Numbers are entities, they are living. For example the number ‘8’ is the symbol usually used to denote “infinity”. M. Robbins asks: “How can the symbol or word ‘8’ be rightly, effectively and powerfully used?¹³¹ . He explains: “By 8 is indicated the realization that the ABSOLUTE EGO (the SELF, the I) pervades and is the very ESSENCE of all relative egos or ‘I’s’. He who uses the term 8 to describe his I-ness, instead of merely ‘I’, has reached some degree of identification with the SELF-as-Self”¹³². Could we find something more abstract than this thought? Just as he clarifies: “The term 8 has a tremendous range, however, and can indicate, on the near end of the spectrum, the spiritually awakening human being, and on the far end, the Universal Logos, Itself” . Therefore, the answer to my question is definitely yes, depending on where we are vibrating within the mentioned spectrum. Sound Many ancient cultures describe their myths about creation from a starting point called “the word or thought,” “the sacred word or primordial breath” for everything that exists in today's world. The ancient philosophies and reli gions agree on the fact that the sound is the creative element from which all the Universe is created and the com binations of sounds are responsible for all the diversity of forms in the manifested Universe. The sounds produce vibrations in the ethers, which in their turn produce forms¹³³. Under the impress of sounds, patterns can arise in consciousness that are revelatory¹³⁴. The same happens with the use of Mantras, which as “instrument of the thought” can evoke higher mind and can eventually lead to illuminat ed realization. Mantra is a form of words or syllables rhythmically arranged, so that when sounded certain vibra tions are generated: “When concentrated Spirit-aligned thought and rhythmic speech are combined, the idea con tent of the thought penetrates the mind and brain with greater ease” says Michael Robbins, and he lists some mantras as short exercises, which call for profound thought and an expansive imagination. Robbins suggests that we create our own mantrams: “Based upon these mantrams offered for experimentation (and after having under stood the principle involved) the mantrist can create his or her own mantra, with meanings and rhythms which are considered useful and appropriate”¹³⁵. There are Mantrams that works on the matter of the concrete mental plane, producing for example an increased capacity to think but there are other mantrams which work evoking the God within, and work specifically on the Ego. “From thence they set up a strong vibration within the higher Triad, and so cause a downflow of the monad ic force into the causal body”¹³⁶. Ernst Chladni (b. 1756 – d. 1827) is known for his work on vibrations and the calculation of the speed of sound for different gases, and is considered the founder of acoustics. The geometric patterns that appear formed by fine sand bases, deposited on a plate of glass or metal that is vibrated at different frequencies, are called “Chladni sound figures”. At the present, Dr. John Beaulieu, is known as a major innovator in the area of sound healing therapies pioneering a technique he calls BioSonic Repatterning. This is a natural method of healing using tuning forks and other sound modalities based on the tonal vibrations intrinsic to nature. He also believes that the devel opment of consciousness can be influenced by sound. Masaru Emoto said that human consciousness has an effect on the molecular structure of water. Emoto made the claim that water exposed to positive speech and thoughts would result in visually “pleasing” crystals being formed when that water was frozen and that negative intention would yield “ugly” frozen crystal formations. ¹³¹ Robbins, M.D., Infinitization, page 67. ¹³² Robbins, M.D., Ibid. page 736. ¹³³ Bailey, A.A., Esoteric Psychology I, page 70. ¹³⁴ Davis, J., Morphing with Light, page 88. ¹³⁵ Robbins, M.D., Infinitization, pages 648-663. ¹³⁶ Bailey, A.A., Letters on Occult Meditation, Pages 186-187. Figure 17¹³⁷: “A mantram” “The old and outworn presentations were the product of the concrete mind, and are therefore crystallising in their effects and distorting in their results; they are also evocative of spiritual selfishness and isolation, as well as of astral curiosity. The new approach which I seek to indicate makes its appeal to the abstract mind and to the soul, whose values are sound, and eventually to the intuition”¹³⁸. ” Trumpeted words“ is a key phrase that the Ti betan uses, to describe the third formula for group integration¹³⁹. The Fives: Outlining some of them “The Ageless Wisdom of the east tells us that the number five is the most occult and the most deeply significant of the numbers. It claims that the group of celestial and spirituals beings, who took incarnation on earth, manifested through the quaternary, and thus brought into existence the human family, were the fifth group of divine lives and that they combined within themselves, therefore, the dual attributes of the universe, the spiritual and physical”¹⁴⁰. Perhaps here resides the explanation why there exist strong numerical correspondences between planes, planetary chains, globes, rounds, rays, races and sub-races and others as we can see in the below list: * Vibrations of fifth order: Manasic¹⁴¹. Only four principles in man are active, and he is in process of developing the fifth, or manasic princi ple. Note how perfect is the analogy between man, viewed as the lower quaternary developing the principle of mind, and the atom with its four spirillae active; and the fifth in process of stimulation. * The 5th cosmic plane: The cosmic mental. The mental plane of the Cosmic Physical Plane is a reflection of the Cosmic Mental Plane of our uni verse. * The 5th systemic plane: The mental plane. “A certain sound of the logoic Word, when it reaches the mental plane, causes a vibration in the matter of that plane, arrests its tendency to dissipate, causes it to take spheroidal form, and builds it literally into a body which is held in coherent shape by a mighty deva Entity, the Raja Lord of the mental plane”¹⁴². * The Fifth Plane in the “Human Constitution” The fifth plane is the mental plane. The vehicle or body which expresses this principle is the mental body. The fifth plane is where the conditions are provided for man to discriminate between the Know- ¹³⁷ Carpenter, D., A Mantram. ¹³⁸ Bailey, A.A., Discipleship in the New Age II, page 284. ¹³⁹ Bailey, A.A., Discipleship in the New Age II, pages 283-284. ¹⁴⁰ Bailey, A.A., The Labours of Hercules , page 101. ¹⁴¹ Bailey, A.A., A Treatise on Cosmic Fire, pdf version, page 605. ¹⁴² Bailey, A.A., A Treatise on Cosmic Fire, pdf version, page 164. er, the act of Knowing and the Known. It is the place where man can contact his soul and the higher spiritual aspects of his being by constructing the Antahkarana. * The 5th subplane of the physical: The gaseous. * The 5th principle Manas, this fifth principle embodies the basic vibration of the fifth plane. Manas, or mind, the actuating principle of the chitta, or mind-stuff, is the fifth principle, counting from above downwards¹⁴³: Figure 18: The Fifth Principle 1. The Etheric Body 1. The Vital Body 2. Prana 2. Vital Force 3. Kama-Manas 3. Desire Mind 4. Lower Mind 4. Concrete Mind ^> 5. Manas 5. Higher or Abstract Mind^ 6. Buddhi 6. Wisdom, Christ force, Intuition. 7. Atma 7. Spiritual Will * The 5th Ray: It is the Ray of the Concrete Knowledge and Science. Bailey says¹⁴⁴ : “In this system, the fifth Ray is of paramount importance in the development of all egos. Each must pass some time on it before definite ly remaining on his monadic ray. Manas is the key to the 5^th Kingdom in nature, the human to the spir itual”. The Ray of “Concrete Knowledge and Science” governs the 5^th plane, the concrete and the ab stract mind are deeply influenced by this Ray. The Energy of Concrete Knowledge is characterized by three qualities¹⁴⁵: a. The quality which is the result of relationship with the Spiritual Triad. We call this “abstract mind” and the impact which affects it comes from the atmic level of the Spiritual Triad, that of spiritual will. b. The quality which in this Solar System is easily responsive to the major ray of the planet, that is the Love-Wisdom Ray. Remember that the Soul is connected to the so called Heart of the Sun, esoteri cally meaning the Soul of the Logos of the Solar System. The Logos is on the 2^nd ray of Love Wisdom and thus also the soul is strongly influenced by this Ray¹⁴⁶. c. The quality which is basically related to the emanations or vibrations arising from the three worlds; these creatively result in the myriads of thoughtforms which are found upon the lower levels of the mental plane. * The 5th round: The round of manasic attainment. * The 5th root-race : Humanity is currently in the Aryan root race. In the present 4^th Round, we are developing the Principle of Higher Manas. * The 5th subrace : Humanity is currently in the fifth sub race, the Teutonic and Anglo-Saxon. * The Fifth Kingdom, the Kingdom of Souls 1. The mineral kingdom. 2. The vegetable kingdom. 3. The animal kingdom. ¹⁴³ Alice A. Bailey, A Treatise on Cosmic Fire, page 265. ¹⁴⁴ Alice A. Bailey, A Treatise on Cosmic Fire, page 585. ¹⁴⁵ Bailey, A.A., Rays and Initiations, page 589. ¹⁴⁶ Bailey, A.A., Rays and Initiation, page 97. 4. The human kingdom. 5. The spiritual or superhuman kingdom. * The 5th group of Devas - Fire Devas of the mental plane. Great building devas who are working out the purposes of the Logos in his dense, physical body. Particularly, the Agnishvattas are the builders on the fifth or gaseous subplane of the cosmic physi cal, and—from the human standpoint—are the most profoundly important, for they are the builders of the body of consciousness per se.¹⁴⁷ * The 5th Manvantara - Three-fifths of the manasaputras achieve. These are the Sons of Mind, the individual principle in man, the Ego, the solar Angel, in his own body on the abstract levels of the mental plane.¹⁴⁸ * The Five Senses In human physical bodies, we’re mostly involved with the five physical senses: hearing, touch, sight, taste, and smell. Each of our bodies has seven senses which relate us to the seven forms of matter or substance in the corresponding plane. Through these senses we receive information, and introduce changes into the planes. * Leo as the fifth sign: “It is in Leo that man becomes what is occultly called the five-pointed star, for that star stands as the symbol of individualization, of humanity, of the human being who knows himself to be an individual and becomes aware of himself as the self”¹⁴⁹. * The Five Pointed Star: It is one of the symbols that shines on an initiate of a certain degree. This symbol contains a triangle inside, in its center symbolizing the mental, astral and etheric vehicles. The five pointed star symboliz es to the five-fold established linking^150,151. It is the symbol of the super-man. “When the fifth Initiation is taken, the interplay between the three centres is perfected, and the alignment of the bodies is geo metrically rectified; you have then the perfected fivefold superman”¹⁵². *The Pentagram¹⁵³ The Pentagram is not an ornament – it is a powerful way for one’s protection. Powerful vibrations come out of the Pentagram that surrounds with protection from bad influences, but only the person who respects Natural and Divine Laws. Otherwise, this symbol may become dangerous for its owner. “It is occultly said that the pentagram is open and a place of danger when the disciple knows not or der within his own life, and when the ritual of the soul is not imposed and its rhythm not obeyed. The pentagram is closed when order is restored and the ritual of the Master is imposed”. The writing goes on to say that “if the disciple enters through the open pentagram, he dies. If he passes over into the closed pentagram he lives. If he transmutes the pentagram into a ring of fire, he serves the Plan.” *Fifth Race and Sub race This Aryan rootrace is doing the manasic effort of mental growth with the development of mind. We, as aspirant and disciples of the 5th subrace can prepare ourselves to develop the powers of abstract thought and we can start to think in abstract terms at least as an embryonic stage of the abstract mind. The complete use of the abstract mind is the goal of the sixth subrace. ¹⁴⁷ Bailey, A.A., A Treatise on Cosmic Fire, pdf version, page 331. ¹⁴⁸ Bailey, A.A., A Treatise on Cosmic Fire, pdf version, page 102. ¹⁴⁹ Bailey, A.A., The Labours of Hercules, page 101. ¹⁵⁰ Bailey, A.A., Esoteric Astrology, page 320. ¹⁵¹ Bailey, A.A., Discipleship in the New Age I, page 468. ¹⁵² Bailey, A.A., Letters on Occult Meditation, page 2. ¹⁵³ Bailey, A.A., Esoteric Psychology II, page 377. *Fifth initiation The Master knows the significance of the first two aspects, Love and Knowledge and must become consciously aware of the highest aspect: the Will-to-Good. This fifth Initiation is related to the Fifth Ray of Science (and also to the first Ray of Will). At the third Initiation some glimmering light upon this Abstraction is sensed by the initiate, this R3 must be used at the third initiation, even though that initiation is ruled by R5…abstracting from form and even from soul is required… and by the time the fifth Initiation is reached enough is apprehended by him to enable him to set forth with ardour, these states of approach are NOT outgrown… on the search for its secret¹⁵⁴. *Fifth Lhas The mysterious Lhas of the fivefold force. Forms are prepared in Meditation by the mysterious Lhas that could be the Solar Angels which in number of 5 make possible incarnation…¹⁵⁵ Abstract Mind according to Buddhism Mind is the essence of Buddhism , their practices therefore focus on awakening the mind. If there is one religion or philosophy that has a rich background of visualizations and imagery with sounds, mantrams with specific tone and rhythms, animated images in movements of transmutation, transformations and transfigurations, colours, forms and mudras, it is Buddhism. This fact leads me to consider its methods for accessing the elevated grounds of Nirvana from the impure states of the mind. First of all, we need to consider that we should establish the same kind of parallelism reconciling the Buddhist with the Occult teachings. To go deeply into these themes I suggest seeing the work made by Leoni Hodgson on Morya Federation.com^156. Buddhism talks about three type of bodies or Trikayas: Dharmakāya, Sambhogakāya and Nirmānakāya. They are the three 'bodies' of a Buddha. They relate to the three aspects of the true nature of mind: Dharmakāya: is the highest one of the three kāyas, in Sanskrit Dharma means the ‘‘body of the Law’’ and kaya means “body”. “It is that spiritual body or state of a high spiritual being in which the restricted sense of soulship and egoity has vanished into a universal (hierarchical) sense, and remains only in the seed, latent — if even so much. It is pure consciousness, pure bliss, pure intelligence, freed from all personalizing thought. In the dhar makāya vesture the initiate is already on the threshold of nirvāna if not indeed already in the nirvānic state”¹⁵⁷. So Dharmakaya is the venue of the Unmanifested, Archetypal, Abstract Synthesis and Ideal (Figure 20) and could correspond to our Monad. This is basically the mind of a fully enlightened being and is therefore beyond physical appearance and sensory perception. Nirmānakāya: is the lowest body from the three kāyas. From Sanskrit: nirmāna, a participle meaning “forming”, “creating” and kāya, a word meaning “body”, “robe”, “vehicle”; thus, nirmānakāya means “formed-body”, “the transformation body, the emanation (form) body of a Buddha. It is the outer or phenomenal appearance, the tan gible something that can be contacted on the realms of illusion, the incarnation body”¹⁵⁸. Instead of choosing his reward in nirvāna he remains on earth out of pity and compassion for inferior beings, clothing himself with this vesture. Those perfected beings that renounce Nirvana (the highest state of spiritual bliss) and choose a life of self-sacrifice, become members of that invisible host which ever protects humanity within karmic limits. Sambhogakāya: From Sanskrit: sambhoga means “enjoyment together” or “delightful participation” and kāya, means ‘‘body”¹⁵⁹ . It is the Buddha-Mind, the “original clear light of mind”, wisdom and emptiness. It corre sponds to the Absolute Consciousness. “It is the “bliss body” of sublime vision of a Buddha or great Bodhisattva found upon the abstract domain of the Mind”¹⁶⁰. Another interesting perspective is provided by D. Carpenter de scribing the residents of Shamballa classified according to the “tensified manasic substance” that they have ¹⁵⁴ Robbins, M.D., Transferring Documents to the Compilation on the Seven Cosmic Paths (IHS, RI, TCF, Archaic Stanzas). ¹⁵⁵ Robbins, M.D., Transferring Documents to the Compilation on the Seven Cosmic Paths (IHS, RI, TCF, Archaic Stanzas). ¹⁵⁶ Hodgson, L. Buddhism and the No-Soul Doctrine, http://www.moryafederation.com/articles/leoni-hodgson/, March 2014. ¹⁵⁷ G. de Purucker, Occult Glossary, pages 38-39. ¹⁵⁸ Balsys, B., A treatise of Mind, Meditation and the Initiation Process, Vol 5A, page 13. ¹⁵⁹ G. de Purucker, Occult Glossary, page 156. ¹⁶⁰ Balsys, B., A treatise of Mind, Meditation and the Initiation Process: Vol 5A, page 13. achieved: “The lowest, broadest level is constituted of third and fourth degree Initiates …This grouping comes under the auspices of Amitābha’s Wisdom of Discriminating Inner Vision. They represent the enlightened mem bers of the kingdom of the Sambhogakāya Flower, those who are in the process of obtaining their final release from that kingdom, and those that have done so. The domain of the abstracted Mind is still their focus and conse quently they reflect Amitābha’s purpose into manifestation”¹⁶¹. In Tantra, the Enjoyment Body is also called the “illusionary body” because it possesses arms, legs etc. but is insubstantial and not made of ordinary flesh, blood, etc. It can only be perceived by advanced, clairvoyant practi tioners. “In terms of hylic pluralism, the illusionary body is a subtle body and encompasses “kâmamaya-kośa” (feeling body), “manomaya-kośa” (thought body), “âtimamaya-kośa” (abstract thought body), “vijñanamaya kośa” (intuition body) and “ânandamaya-kośa” (bliss body)” ¹⁶². Given this correspondence, we will be focusing on the “âtimamaya-kośa” or the abstract thought body aspect of the Sambhogakāya body (Figure 20). Figure 19: Correspondences between Buddhism and the Arcane Teachings ¹⁶³ Having said that we need to clarify some important point about the correspondences I intent to assert. The lower aspect of the mind is represented by the Nirmānakāyas who “actually have their habitat on the atmic plane. Most of them have taken the sixth and seventh initiations”¹⁶⁴. They are known as the Contemplative Initiates Who function in deep meditation at a point midway between the Hierarchy and Shamballa. So these three bodies or trikāyas are beyond the planes of the higher mind of our occult teachings. However I find valuable information about qualities and correspondences between the Sambhogakāya and the higher mental plane, which can help us to understand the abstract mind from another point of view. Besides, we know that the planes have correspondences between them and between subplanes. ¹⁶¹ Carpenter, D., Shambhala and Hierarchy Illustrated, Article posted in The School of Esoteric Sciences, 2015. ¹⁶² Van den Dungen, Wim., Studies in Buddhadharma: On Hylic Pluralism, on www.sofiatopia.org. ¹⁶³ Van den Dungen, Wim., Studies in Buddhadharma: On Hylic Pluralism, on www.sofiatopia.org. This table was adapted according to Balsys work: A treatise of Mind, Vo. 7, The Constitution of Shambhala. ¹⁶⁴ Carpenter, D. and Chournad, P., Form in Meditation -Now will come. Page 15. In Buddhist philosophy the Abstract Mind possesses the attribute of Clear Light, pristine consciousness. This is one of the reasons why Sambhogakāya could correspond to the Higher Mental Body of our arcane teachings. “When a thought enters that Mind instantaneously completely sees the true nature of that thought. This is the en lightened Mind, and the next step beyond that is śūnyatā, called Emptiness, which is an energy field, something like a mirror, but is mirrored on both sides, reflecting Cosmic Mind (the Dharmakāya) or what some might be called the Mind of ‘God’ (which is open to interpretation) or Brahman, into the Clear Light of Mind”¹⁶⁵. Figure 20:Seven subdivisions of the Cosmic Dense Physical Plane¹⁶⁶ Let’s explain another common characteristic between the Sambhogakāya and the higher mental plane : a) Body Nature: One manifestation of the Sambhogakaya in Tibetan Buddhism is the rainbow body. This is where an advanced practitioner is walled up in a cave or sewn inside a small yurt-like tent shortly before death. For a period of a week or so after death, the practitioner´s body transforms into a Sambhogakaya light body¹⁶⁷. This rainbow body could represent what we call the Rainbow energies of the seven Rays circulating in the Lotus after the 3^rd Initiation or the Antahkarana bridging towards the Spiritual Triad: “By the time the third Initiation is ¹⁶⁵ Balsys, B., Meditation and Multidimensional Awareness, page 5. ¹⁶⁶ Balsys, B., A treatise of Mind, Vol. 7, The Constitution of Shambhala, Part A, page xxii. ¹⁶⁷ Namdak, Lopon Tenzin, The Attaining of Buddhahood, retrieved March 18, 2009. reached, a wondrous transformation has transpired. The outer sphere is palpitating with every colour in the rain bow, and is of wide radius; the streams of electrical energy circulating in it are so powerful that they are escaping beyond the periphery of the circle, resembling the rays of the sun. The nine petals are fully unfolded, forming a gracious setting for the central jewel¹⁶⁸”. b) Vibrational hues: there are numerous Sambhogakāya realms almost as numerous as deities in Tibetan Bud dhism. These Sambhogakaya-realms are known as Buddha-fields or Pure Lands. Higher Realms are also repre sented by the status of unfoldment of each petal of the Sacrifice Tier so we can find lotuses in various degrees of unfoldment. Besides, we have seven type of lotus¹⁶⁹: 1. Lotuses of revelation; 2. Lotuses with perfume; 3. Radiant lotuses; 4. Lotuses wherein the flower is on the point of opening; 5. Lotuses of closed and sealed condition; 6. The colourless lotuses and 7. Lotuses in bud. c) Quality: The successive thoughts that forever involve good are thus the Sambhogakāya¹⁷⁰. The Chalice or Ego ic Lotus is described also in this terms: “in this “cup” is accumulated all that is beautiful, good and truthful in our lives”¹⁷¹. d) The visions that arise are not specifically created but appear spontaneously (Ihun grub) in the presence of sec ondary causes such as sunlight, total darkness, and the clear open sky. They arise spontaneously from the Natural State¹⁷². These could correspond to the flashes from Buddhi plane as it was mentioned before. Once Buddhi stage is reached, the causal body or Solomon Temple disappears as the Buddhist describe: Our personal reality of pure and impure vision (snang ba) dissolves into Reality (bon nyid) which is the Natural State. e) Tantra seeks to transform the body, speech and mind of an ordinary human being into the enlightened mind (“Dharmakâya”), the enlightened speech (“Sambhogakâya”) and the enlightened body (“Nirmânakâya”) of a Bud dha, performing enlightened actions. It is again interesting to discover the parallelism between the enlightened speech of the Sambhogakâya and the five-center correspondence with the higher mind (throat). f) “Sambhogakâya” and “Dharmakâya” are the two higher vehicles and can be correlated with the higher abstract mind and intuitive mind, both are in touch with those realms that are usually considered formless by the occultist or esotericists as well. g) Linkage: Lopön Tenzin Namdak conveyed the relationship of the mindstream (Sanskrit: citta santana) of Sambhogakaya that links the Dharmakaya with the Nirmanakaya. Abstract Mind also can be seen as linking Con crete Mind with the spiritual triad. The figure shows that the higher abstract Mind mediates between: a) The di vine, the real, because it is the source of all lasting value and b), the unreal, because impermanent; seen as the appearance of things (Figure 21). Boldo says: “In its domain are found the archetypal patterns of thought governing all that exists; all of the aspi rational, scientifically correct, and philosophically profound ideas of humanity. It is constituted of the substance of the Clear Light of Mind. Here the clear-visioning far-seeing Eye of the Divine resides, which enlightens the form and abstracts developed qualities from it”¹⁷³. ¹⁶⁸ Bailey, A.A., A Treatise on Cosmic Fire, page 763. ¹⁶⁹ Bailey, A.A., Esoteric Psychology - Vol I, page, 202. ¹⁷⁰ Yampolski, P., The Platform Sutra of the Sixth Patriarch. ¹⁷¹ Saraydarian, T. Dynamics of the Soul, Page 261. ¹⁷² Namdak, Lopon Tenzin, The Attaining of Buddhahood, Devon retreat, May 1991. ¹⁷³ Balsys, B., A treatise of Mind, Vol.2: Considerations of Mind a Buddhist Enquiry, page 6. Figure 21: The Abstract Mind¹⁷⁴ “Three meditative practices initially developed in India are especially emblematic in the budhism and are charac terized by the use of the abstract elements already mentioned: “Recollection of the Buddha” meditations (buddhānusmṛti), Loving-Kindness meditation (maitrībhāvanā), and tantric “Wind” (vāyu) meditations.” The first one, “involves the recitation of the Buddha’s attributes… linked with the visualization of the Buddha in the space in front of the practitioner”¹⁷⁵. Some practices involve not only the Buddha image, others incorporate the dissipation of the created image as Light penetrating into the meditator body until the meditator and the object of devotion are fused in one. We move from a condition of duality to one of identification, to recognition of the presence and radiation of our pure source within using the deity image, Its Yantra or Mandala, its Mantra all sym bols to reach upper realms and the inner ones that we already have. “The Loving-Kindness meditation…is thematized as the cultivation of “great compassion” (mahākaruṇā). The practice aims to cultivate… a sense of love and compassion toward all living things. The tantric ´Wind´ medita tion, aim to manipulate the various forms of energy, metaphorically called “Wind” (vāyu), that are alleged to flow in channels throughout the body. This model is roughly analogous to the contemporary understanding of the nervous system, where the notion of “Wind” is analogous to the propagation of neural impulses”¹⁷⁶. Buddhism has a tremendous richness in abstract elements. Snodgrass states: ´Beyond the Heaven of the Final Limit of Form is the third of the Buddhist Worlds, the Formless World (arupa-loka), which includes those states of manifestation that do not possess any vestige of form but are nevertheless relative in that they are still subject to the working of causation. The Formless World includes 4 heavens, which once again corresponds to the states of meditation´¹⁷⁷: The three subplanes of the higher mind are the true planes of aspiration and of revelation for all meditators (wherein they resides in various states of absorption (dhyana). The first of the realms of abstraction (the first dhyana) is denoted “Limitless Space” (akasanantyayatana: negation of all physical phenomena) because there the meditator is freed from all constraints of form, thus can instantaneously fly in all directions of his mindscape. Abstract deduction of many streams of revelation or images can thereby be made at once. ¹⁷⁴ Balsys, B., A treatise of Mind, Vol.2: Considerations of Mind a Buddhist Enquiry, page 6. ¹⁷⁵ Lutz, A., Dunne, J. D., Davidson, R. J. Meditation and the Neuroscience of Consciousness, page 7 ¹⁷⁶ Ibid. ¹⁷⁷ Snodgrass, A., The Symbolism of the Stupa, page 330. The next level is denoted “Pure Consciousness” (vijñanantiayatana: empty space is negated) because here we have the domain of abstracted consciousness in its own pure element, as bodhicitta, the Mind of enlightenment. It is the domain of the Sambhogakaya Flower (tathagatagarbha), and of all the impressions from the revelatory bijas stored in its immaculate form. It represents the first of the three levels of enlightenment, the other two being sunyata and the dharmakaya. For most upon the path of meditative realizations, this is as far as they are able to travel. It represents the loss of the concept of the personal. The third dhyana level is denoted the “heaven of Nothingness”. This level represents the domain of the most rare fied substance of the abstract Mind, wherein normally no thought sequences abide (akiñcayayatana: Pure Cos ncious is negated). It is a quiescence state of manasic substance that serves to reflect the expression of the dhar makaya into manifestation. This level is that of the natural state of Clear Light of Mind¹⁷⁸. Bodo Balsys in his Book “A Treatise on Mind” concludes that “these four Heavens correspond to the three subplanes of the higher abstracted mental plane, plus that which is the nexus between sunyata and samsara”¹⁷⁹. Conclusion We have traveled a lot on this journey studying Abstract Mind as a concept and integrating the avenues of recep tion where language begins to give way to more subjective elements. Chains of subtle thoughts that intertwine like trumpets inside each other, sounds that awaken archetypes, colours vibrating in different frequencies that activate hyperdimensional worlds, symbols that move in several directions simultaneously and evolve. All these expressions come to us calling to awaken our own occult realms. Our current condition must be known in order to identify and clear all the obstacles that keep us submerged in a very narrow reality. But at the same time, we must try to stop looking at our navel and raise our eyes to the heart, to go up in their pulsations the flights of this journey through the World of the Abstract, and eventually beyond. If we let go of ourselves, it is possible to ride on these waves and discover places where time and known forms dissipate to accommodate a novel expression of a new consciousness. And when we arrive we will ask ourselves: How did we not realize before? Because everything is already here, within reach of the hands. Paradoxically, al ready we Are that we want to Be. Individually and as a group. We need to learn how to live both these types of lives simultaneously remembering that Love doesn’t divide, it unites. Everything around us and everything we experience can be contained in one symbol. What is the symbol of your now? Unless we find our way behind each symbol, it becomes a shell, a useless shell. How does that symbol evolve? What messages do you decode for your group work and for your creative service? Could we individually and as a group maintain an attentive spiritual sense to enable that the world of the Pure Ideas of our Hierarchy impresses us and as a “group transducer”, we can decode them and bring the plan to final manifestation? “Just as it is impossible to open a lock of today with a medieval key, so it is impossible for men with old habits to open the door of the future” Infinity II, Helena Roerich The Key to the Universe^{180 178} Paraphrased from Balsys, B., A treatise of Mind, Meditation and the Initiation Process: Vol 6, page 148 and Snodgrass, A., The Symbolism of the Stupa, page 330. ¹⁷⁹ Balsys, B., A treatise of Mind, Meditation and the Initiation Process: Vol 6, page 149. ¹⁸⁰ Patterson, T., The Key to the Universe, www.deviantart.com/teresapatterson. Bibliography Abbott, E., Flatland: A romance of many dimensions, pdf version. 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