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Vol. 13 No. 8 Boulder, Colorado August, 1998AMONG THE ADEPTS

CONFIDENTIAL COMMUNICATIONS FROM THEHINDU ADEPTS AND CHRISTIAN MYSTICS.

BY FRANZ HARTMAN, M.D.

A POSTCRIPT TO HIS REMININSCENCESTRANSLATED BY FRITZ HAHN

THE CHRISTIAN AND HINDUFORM OF MYSTICISM

The whole method of mysticism consists in overcomingimagined self-delusions; by this man reaches an understand-ing- of the true being dwelling within. The divinity within manis the Eternal, his individual enduring character; the personal-ity, with its sense-life, its personal sensations, desires andthoughts, is a passing appearance. Divine love in our hearts isthe seed in which the tree of eternal life and understanding- oftruth has its source; our personal consciousness is the vesselin which our errors and passions are hidden; which must un-close itself, if the God-man in man is to attain to resurrection.What the Buddhist calls the entering into Nirvana is nothingelse than the entry into full self-knowledge whereby the delu-sion of self will be destroyed for ever. Christian mysticismexpresses it as the mystical death, which is the entrance to lifeeverlasting.

The corruptible false ego must disappear from our con-sciousness if the incorruptible true Ego is to reveal itself tous. The seed kernel does not need- the shell in its growth till it

Contents

Among The Adepts .......................... 1

Secret Doctrine Q. & A .................... 4

The One Flame and its Rays ............ 6

Esoterist’s Journey in America ......... 8

Creation Mythology-The Book of Hopi ..............................17

Bindu ................................................ 27

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becomes a tree, but the shell disappears and fromthe kernel the tree evolves. Darkness one cannotmultiply and correct till it becomes light, but iflight evolves from darkness, the darkness van-ishes. The self-created ego, with all its moodand bad attributes, veils the divine spark in thesoul like a hard case, through which its light can-not shine, nor can it receive light from the Sunof Wisdom. Therefore this shell case, begottenin self-delusion, must perish, so that the soul canbe free, and shine, and lift itself on the wings ofthe spirit.

Religion is the relationship of man to the DivineEgo. The teachings of religion should explainthis relationship, but this very point is sadly ne-glected in everyday life. Religion without under-standing becomes an empty fanaticism. Intellectwithout religious feeling leads to the abyss ofhell. A real Christian, Brahman or Buddhist, orhowever may be denominated the spiritually re-born man, who can distinguish the Divine andEternal within himself from the human and tran-sitory, whatever we may call him, does not needany explanation. He loves God, because he rec-ognizes Him in his own innermost, and in every-thing. For him the writings of the Mystics areintelligible, and what seems nonsense to the un-initiated, as it has no sense for him, is for the onewho feels these powers within himself of whichwe are speaking, a definite finality.

He finds no difficulty about loving Jesus, thelight of his soul above all, nor in unburdeninghimself to Him, as he recognizes the Godman ashis very own true Self. The great majority ofunbelievers and superstitious ones cannot loveJesus because they do not recognize themselvesin Truth. Some do not want to know anythingabout a higher existence. For these the highest istheir own personality. Others look for Jesus inthe history of the past, or above the clouds. Theycreate an external God in their own imagination,and believing that they love Him, they love some-

thing which is alien and exterior, which prohibitsthem from attaining true Self-consciousness.

An axiom of the Rosicrucians is: Ex Deonascimur; in Jesu morimur; per spiritu Sanctoreviviscimus. Out of God we are born; in thelight of Truth dies the delusion of our ego; and inthe Holy Spirit of true Self-knowledge we comeback to life.

NOTE.-God designated as Jehovah representsthe All or darkness. The letter Shin V in Hebrewmeans fire If this letter is placed in the middle ofJehovah it becomes Jehoshua, that is Joshua orJesus, indicating that from the fire of divine lovein the heart the light of wisdom,God-consciousness, has its source. Thus is bornin us the Master of our selfhood, the Son of Godin a stable, that is, in the midst of our animalinstincts and passions. (Compare F. Hartmann’s“Jehoshua, the Prophet of Nazareth.”).

Another axiom is: In Nobis Jesus Regnat -Withinus is Jesus the Master. By it they wish to say thatpersonal man is constituted out of a multitude ofapparent egos which are constantly changing andcontinually varying their outward character. TheMaster in man who reigns over these apparent egosis that Ego who, having attained trueSelf-knowledge which only the One can know, hasfound himself in Truth.

Note.-This motto is indicated by the letters I.N. R. I. which are usually placed over the headof the Crucified in another version: JesusNazarenus Rex Iudacorum: Jesus the Nazarene,King of the Jews. Fundamentally, both readingssignify the same, since by Jews is meant thefalse, apparent egos, which originate from thelower and unilluminated soul-forces, intellectualspeculations without true understanding, preju-dices, etc.

The teachings of the Mystics are neither forthe vain unbelievers, who are mired in their

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self-conceit, nor for the superstitious fantasticenthusiasts, who continually live outside of them-selves, and thinking they have attained trueself-knowledge, do not wish any further instruc-tion.

There are many who long for thisGod-knowledge, and are only prevented bywrongly-directed thought and acquired errors andprejudices from attaining it. For such as thesesome explanations are necessary to remove im-pediments which stand in the way of self knowl-edge of Truth, and obstruct the shining of thelight within.

In allegories, symbols and monuments ofChristianity we meet with the Truth everywhere.It is only a matter of recognizing it, and of notmistaking the frame for the picture nor the sym-bol for the reality. The value of these symbolslies in learning to comprehend them through ourown feeling and thinking, as only such knowl-edge, which has its source in our innermost self,is indeed our own property. All the rest is opin-ion, imagination and illusion.

To attain this Self-knowledge it is necessary tocomprehend the Whole as a Whole. Explanationsare only useful as a means for those who withoutthis key could not find it posible to comprehend theWhole

To the conscious investigator they are moreof an impediment. He is satisfied to listen towhat he is told, and they prevent him fromdoing his own thinking.

Theoretical knowledge is not the final object,and is only valuable in as far as it becomes ameans to reach practical experience in one’s ownperson.

The key of the understanding of all religioustruth is the knowledge of the combination of

human nature, and the relationship of man tohis higher divine and his lower animal self.

The Hindu doctrines name the seven principleswhich belong to the being of man, and describethe immortal part of his soul as emanated fromthe Absolute an indivisible trinity of Atma-Buddhi-Manas -- Spirit, Intelligence, Love. Thelower, corruptible part consists of Kama-Manas,Kama, Prana and Rupa, that is, thought-energy,sensuality, vitality, and material substance.

Incorruptible

Individualityor “The Soul.”

Religionor

“The Way.”

Corruptible QuaternaryThe Personalityor “The Grave.”

If we enter any of the Christian cemeteries thereconfronts us everywhere a symbolical represen-tation of this Hindu doctrine. The foregoing formof a monument represents man, in which thedivine part is connected with the corporeal.

The lower square signifies the personality orthe “Grave”, in which the divine man is buriedduring his life on earth. The upper triangle signi-fies that out of this “Grave” is resurrected therisen and liberated Soul.

The base which connects the triangle or pyra-mid with the square or cube, signifies the blend-ing of the immortal soul with the consciousnessof personality; it is the bridge from sensual ex-

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istence to the transcendental; the light of Truththat radiates through the commixion of the higherpart into the darkness of material existence, inother words, religious understanding, scienceand intuition. Material man is like a shadow castby the divine man into earthly life, and thisshadow imagines, in its conceit, that it is in it-self a living being. If the quaternary is entirelypermeated by the Trinity, the trueself-consciousness, then the Three and Four be-come the Seven, the number of Immortality.

The purpose of such designs and monuments isto lead us to a practical understanding of and toremind us of the immortality of the true Ego,and to invite us to strive for reunion with it. Tounderstand the meaning is not enough, if onedoes not act upon what the design signifies andprefers to remain in the “Grave”, instead of striv-ing in the light of Self-knowledge to gain theResurrection and the Life.

We are all buried in Soul-graves, and nothing butour own Self-knowledge of this condition canliberate us from it. As long as we are not awareof this condition of humiliation and the libertywhich awaits us we feel quite satisfied in thisprison.

But whenever the light of a higher existence pen-etrates through the lid of the coffin, and we be-gin to breathe the heavenly air of the Spirit, thenwe perceive the worms and the horridness whichsurrounds us in our bodily -graves. We realizethat this is not the proper place for our dwelling,and that we have placed ourselves in this earthlyexistence, in which stupidity and folly reign, andthe odour of injustice ascends heavenwards.

(To be concluded.)

[From The Canadian Theosophist Vol. II, No. 7Sept 15, 1921]

SECRET DOCTRINEQUESTION

AND ANSWER SECTION

CONDUCTED BYGEOFFREY A . BARBORKA

Readers of The Canadian Theosophist areinvited to participate in this feature by sendingtheir questions c/o The Editors to be forwardedto Mr. Barborka.

Question. In The Secret Doctrine the HumanMonad is said to be the combination of Atman withBuddhi, while in many other presentations theMonad is described as dwelling on the plane of“Anupadaka,” one degree “above” Atman. Is thislatter view justified on the basis of The Secret Doc-trine?

Answer. This question poses a real problem. Yetfrom the standpoint of The Secret Doctrine, the lastsentence should be answered: No-for the reasonthat it is based on a faulty premiss.

The difficulty which arises in answering a ques-tion such as this one lies in the fact that it involvesthe use of terms and ideas which have not beenfully explained. This is bound to result in confu-sion. One hastens to add, however, that one termwas explained, namely, that of “Monad,” or ratherthe “Human Monad.” This was defined in The Se-cret Doctrine as the first two principles in the sev-enfold constitution of man, namely Atman andBuddhi.

Directing attention to the term “Anupadaka.” Thisis a Sanskrit compound, more correctlyAnupapadaka: an, not or non-, upa, a prepositionalprefix meaning towards, near; padaka derived fromthe verb-root pad, to come, to go. Upa-padaka sig-

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nifies causing to occur or happen, producing, ef-fecting; an-upapadaka: not effecting, nonproducing;however, the word is generally rendered“parentless,” especially when used in connectionwith a particular class of Buddhas named theAnupapadaka-Buddhas. Nevertheless, the wordAnupapadaka is more frequently used in connec-tion with the Tattvas-a word which may be renderedthe Cosmic Element-Principles. There are sevenTattvas, the first of which is named Adi-Tattva, mean-ing the Primordial or the first Element-Principle. Thesecond is Anupapadaka-Tattva; the thirdAkasaTattva.

It is to be noted that in the nomenclature of thePlanes referred to by the questioner, the First andSecond Cosmic Planes are named the same as arethe Tattvas, namely Adi and Anupapadaka. TheThird Cosmic Plane, in this enumeration, is Atmic orNirvanic; the fourth is Buddhic; the Fifth is Mental;the Sixth is Astral; the Seventh is the Physical Plane(cf. A Textbook of TheoSophy, p. 41 by C. W.Leadbeater).

Evidently Dr. Besant became aware of the factthat the nomenclature was unsatisfactory, becausethe following notification was published in the bookjust named:

“The President has now decided upon a set ofnames for the planes, so for the future these will beused instead of those previously employed

1. Divine World; 2. Monadic World; 3. SpiritualWorld; 4. Intuitional World; 5. Mental World; 6.Emotional or Astral World; 7. Physical World.

These will supersede the names given in Vol. IIof,The Inner Life.” (p. 41)

Directing attention to the exposition of the Cos-mic Planes as presented in The Secret Doctrine, adiagrammatic representation of the Seven CosmicPlanes is now referred to. Instead of naming the

three highest Cosmic Planes, a triangle is superim-posed upon Planes 1, 2 and 3, and they are referred

to as the Divine and Formless World of Spirit. TheFourth Cosmic Plane is named the ArchetypalWorld; the Fifth is the Intellectual or CreativeWorld; the Sixth is the Substantial or FormativeWorld; the Seventh is The Physical Material World.These four planes are described as follows:

“These are the four lower planes of CosmicConsciousness, the three higher planes beinginaccessible to human intellect as developed atpresent.” (S.D. 1, 200; 249 6-vol. ed.; 1, 221, 3rded.)

Globes A and G are situated on the 4th CosmicPlane; Globes B and F are on the 5th Cosmic Plane;Globes C and E are on the 6th Cosmic Plane; WhileGlobe D, our Earth, is alone situated on the 7th Cos-mic Plane. With reference to the three highest planesthe statement is made:

“The three upper are the three higher planesof consciousness, revealed and explained in bothschools (the Kabalistic and the Eastern) only tothe Initiates.” (S.D., 1, 199; 1, 248, 6-vol. ed.; 1,220-1, 3rd ed.)

“These seven planes correspond to the sevenstates of consciousness in man. It remains withhim to attune the three higher states in himself tothe three higher planes in Kosmos. But before hecan attempt to attune, he must awaken the threeI seats’ to life and activity. And how many arecapable of bringing themselves to even a super-ficial comprehension of Atma-Vidya!” (S.D. 1,199; 1, 249, 6-vol. ed.; 1, 221 3rd ed.)

According to this statement, then, it would seemthat the three highest principles of man may be at-tuned to the three highest planes. This being so,then Atman may be able to be attuned to the FirstCosmic Plane-superior even to what was termedAnupadaka in the question. To apply the term Atmic

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to the Third Cosmic Plane would seem to be inap-propriate.

Turning now to the diagrams of the planes pre-sented in the volume which Dr. Besant Publishedand called “the third volume of The Secret Doc-trine,” on page 555 of the 1897 edition (p. 528 of Vol.5 in the 6-vol. ed.), the “Kosmic Planes as six withAurie Egg as Seventh” are represented. The ThirdCosmic Plane is named Mahat, to which Manas isplaced as a correspondence. The Second CosmicPlane is named Alaya, to which Buddhi is placed asa correspondence. The First Kosmic Plane is de-picted as the “Auric Envelope or Atmic Elements ofManifested Kosmos” to which Atman is the corre-spondence. Furthermore, it should be borne in mindthat Atman is defined as: -the one real and eternalsubstratum of all -the essence and absolute knowl-edge” (S.D. I, 570; II, 294 6-vol. ed.; 1, 623 3rd ed )surely applicable to the First Kosmic Plane.

The following statement should also be taken intoconsideration: “each principle is correlated to aplane” (S.D. I, xxxv; I, 57 6-vol. ed.; I, 19 3rd ed.)-theprinciples referred to are the seven principles of man.This clearly indicates that Atman is correlated tothe First Plane.

(To be continued)

From The Canadian Theosophist Vol. 46, No. 4,Sept., 1965

THE ONE FLAME AND ITS RAYS

Q. On reawakening, will the men of oneManvantara have to pass through a stage corre-sponding to the Ah-hi stage[Ah-hi are the highesstDhyanis, the Logoi ... who begin the downward evo-lution, or emanation and radiation from which is thefirst dawn of Manvantara from Transactions of theBlavatsky Lodge page 18] in the next Manvantara?

A In some of the Manvantaras, the tail is in themouth of the serpent. Think over this Symbolism.

Q. A man can choose what he will think about;can the analogy be applied to the Ah-hi?

A. No; because a man has free will and the Ah-hihave none. They are obliged to act simultaneously,for the law under which they must act gives themthe impulse. Free will can only exist in a Man whohas both mind and consciousness, which act andmake him perceive things both within and withouthimself. The “Ah-hi” are Forces, not human Beings.

Q. But are they not conscious agents in the work?

A. Conscious in as far as they act within the uni-versal consciousness. But the consciousness of theManasa-putra on the third plane is quite different. itis only then that they become Thinkers. Besides,Occultism, unlike modern Science, maintains that ev-ery atom of matter, when once differentiated, becomesendowed with its own kind of Consciousness. Everycell in the human body (as in every animal) is en-dowed with its own peculiar discrimination, instinct,and, speaking relatively, with intelligence.

Q. Can the Ah-hi be said to be enjoying bliss?

A. How can they be subject to bliss or non-bliss?Bliss can only be appreciated, and becomes suchwhen suffering is known....

Q. But we understand that bliss, as the state ofthe Absolute, was intended to be referred to.

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A. This is still more illogical. How can the ABSO-LUTE be said to feel? The Absolute can have nocondition nor attribute. It is only that which is finiteand differentiated which can have any feeling orattitude predicated of it.

Q. Then the Ah-hi cannot be said to be consciousintelligences, when intelligence is so complex?

A. Perhaps the term is erroneous, but owing to thepoverty of European languages there seems to beno other choice.

Q. But perhaps a phrase would represent the ideamore correctly? The term seems to mean a forcewhich is a unity, not a complex action and reactionof several forces, which would be implied by theword “intelligence.” The noumenal aspect of phe-nomenal force would perhaps better express the idea.

A. Or perhaps we may represent to ourselves theidea as a flame, a unity; the rays from this flame willbe complex, each acting in its own straight line.

Q. But they only become complex when they findreceptacles in lower forms.

A. Just so; still the Ah-hi are the flame from whichthe rays stream forth, becoming more and more dif-ferentiated as they fall deeper into matter, until theyfinally reach this world of ours, with its teemingmillions of inhabitants and sensuous beings, andthen they become truly complex.Q. The Ah-hi, then, considered as a primary es-sence, would be unity? Can we regard them as such?A. You may; but the strict truth is that they onlyproceed from unity, and are the first of its seven rays.

Q. Then can we call them the reflection of unity?

A. Are not the prismatic rays fundamentally onesingle white ray? From the one they become three;from the three, seven; from which seven primariesthey fall into infinitude. Referring back to theso-called “consciousness” of the Ah-hi, that con-

sciousness cannot be judged by the standard ofhuman perceptions. It is on quite another plane.

Q. “During deep sleep, mind is not on the materialplane”; is it therefore to be inferred that during thisperiod mind is active on another plane? Is there anydefinition of the characteristics which distinguishmind in the waking state from mind during the sleepof the body?

A. There is, of course; but I do not think that adiscussion upon it would be pertinent or useful now;suffice to say that often the reasoning faculty of thehigher mind may be asleep, and the instinctual mindbe fully awake. It is the physiological distinctionbetween the cerebrum and the cerebellum; the onesleeps and the other is awake.

Q. What is meant by the term instinctual mind?

A. The instinctual mind finds expression throughthe cerebellum, and is also that of the animals. Withman during sleep the functions of the cerebrum cease,and the cerebellum carries him on to the Astral plane,a still more unreal state than even the waking plane ofillusion; for so we call this state which the majority ofyou think so real. And the Astral plane is stiff moredeceptive, because it reflects indiscriminately thegood and the bad, and is so chaotic.Q. The fundamental conditions of the mind in the wak-

ing state are space and time: do these exist for themind (Manas) during sleep of the physical body?

A. Not as we know them. Moreover, the answer de-pends on which Manas you mean - the higher orthe lower. It is only the latter which is suscep-tible of hallucinations about space and time; forinstance, a man in the dreaming state may live ina few seconds the events of a lifetime. For theperceptions and apprehensions of the HigherEgo there is neither space nor time.

Transactions of the Blavatsky Lodge, 24-27Scanned from Glyphs and Symbols, ConcordGrove Press

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An Esotericist’s Journey in Americaby Dr Yuri Gorbunov

translated to English by David Keane

Part 2 The Seven Ray Institute

Chapter 1 I Link Two Ways

Many international and national scientificconferences, as an orientalist, I have attended— in Moscow, Kiev, Baku, Tbilisi and others.

But in San Diego I found myself for thefirst time at a spiritual, scientific-esoteric con-ference. It was for me, quite a special step.

Firstly, all participants spoke only English,and all had grown up and been educated in theWest, right in the heart of that culture whichthe Soviets had called “bourgeois”, “of themasses”, “decadent”.

Secondly, all participants had for a long timediligently studied the works of the Tibetan andAlice Bailey, which is why they spoke in thatspecial language, which people not schooled intheosophical-esoteric terminology, would findit difficult to comprehend.

Thirdly, my Slavic-Soviet features musthave appeared as a “white crow” among thismultinational audience of many different ages.They, possibly for the first time in their life, wereseeing a Soviet person so close. To them, I wasan exotic figure, about whom they probably thentalked about repeatedly to their friends andacquaintances, as they would about a stranger.

Fourthly, the majority of participants were,as far as I understood it, religious people. I can’tcall myself a religious person. I grew up in afamily of atheists, and so such phenomena werecalled semi-official propaganda. No religiousexperiences have ever connected me with thechurch.

I am quite indifferent to church rituals. Istudied philosophy in one of the most atheist ofuniversities — in the Lenin military-politicalacademy in Moscow, one of the best Sovieteducational institutions.

A series of lectures was read to us by youngGeneral Volkogonov, known in the West as theauthor of the best biographies from within theSoviet Union, of Lenin, Stalin and Trotsky, whichwere translated into a number of European lan-guages.

However all my life the temple of God haspulled me to itself like a magnet. Workingabroad, I always found the time and secretopportunity to sit in a church, mosque or syna-gogue, so to be among believing people.

I thirstily studied the Bible in English. I firstacquired The Old and New Testament in theRussian language, when I was already nearly50 years old, and now I do not separate myselffrom them.

In Egypt I studied the Koran and Islam,and till now I read lectures on the Islamic cul-ture, customs and habits.

Buddhism always attracted me with itsunusualness, and contrast to Christianity. AboutBuddhism, I succeeded in publishing a smallbook from the works of H I Roerich, and I in-cluded several of my articles in it.

Confucianism and Taoism I studied alwaysin detail, when I was working on a course oflectures on the history of art in the countries ofthe Far East.

Theosophy always attracted me with itssecrecy. But I only read The Secret Doctrinefirst in 1991, when it was finally published inRussia in the Russian language.

When I first saw an advertisement aboutthe publication of the 24 volume collection ofworks by Alice Bailey, in the magazine Sci-

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ence and Religion, my heart stopped still andan inner voice whispered to me: “This is foryou”.

Right there and then, I phoned the publisherto find out about the possibility of subscribingto it. I bought all the Alice Bailey books pub-lished in Russian. Fortunately, in the very firstbook I came across the address of the ArcaneSchool and soon after became a student.

The Conference was opened with a ritualwith candles. Every nation has its own eso-teric-symbolic motto, referred to by the Tibetanin His treatises. I understand, that this was thefirst time in all the history of the existence ofthe University of the Seven Rays, that in thisceremony a genuine Russian was representingRussia, and it was the first time that the wordsknown by all were pronounced, “I link twoways”.

I hope that the meaning of the motto isobvious: Russia, with its territory spanning twocontinents — Europe and Asia, unites the con-tinents, and finds itself in the process ofsynthesising two types of thinking, two typesof mental perception.

This peculiarity of the Russian mind mustdevelop the new culture of brotherhood and thenew world religion, as theosophists know, ofthe sixth subrace of the fifth root race.

Solemnly, the participants of the ritual eachpronounced their own special words and thensat around a huge table.

On the table were many coloured candles,each in a candle holder. Each person had his orher own candle in the hand, symbolising to thosevery people, the purifying of the world, and theblending and linking of all peoples of the worldin one race, in a single indivisible humanity.

Everyone liked the ritual. Everyone felt

keenly the solemnity of that moment whichopened the conference.

Then followed an evening of relaxation forthe students. It had been a long time since allhad met, and like children, they rejoiced in themeeting with good people, with their compan-ions in study, students of the same course, orstudents of the one college, class or group. Andstudents, as is known, independent of national-ity or age, be they 20 or 60, all behave the sameway in such situations.

Every day of the conference had a time-table down to the minute: in the morning therewas a plenary (general) meeting, then study ingroups chosen by the students, and in theevening relaxation.

There was a piano concert by the directorof one of the well known esoteric correspon-dence schools in USA, and a concert of Bud-dhist music with Tibetan musical instrumentsby the well known composer and esotericistKeith Bailey who was also a participant in theconference, and there was a Masonic initiationritual.

It turned out that among the hundred ormore participants, there were about twenty ma-sons. They all participated in the mysteriousand solemn ritual.

The world is surprising and wonderful.During the week in San Diego, I found out muchmore about human relationships, esotericismand life, than I would in a month or year ofnormal living.

Thank you Michael Robbins, director andco-founder of this remarkable esoteric highereducational institution, a surprising man wholoves fulfilling his occupation with total self-for-getfulness, and who has succeeded in realisinghis ideas of an esoteric higher school into real-ity.

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By mixing with him, every one of us feltradiating from him light, goodness and heart-felt warmth. He was the spirit of the confer-ence and generally the favorite of the students.

Chapter 2 University of the Seven Rays

The eleventh conference of the Univer-sity of the Seven Rays was dedicated to theproblem, that has for a long time interested me:The new esoteric schools. The time for theircreation has come. Once again, was this bychance?

I came to America with the secret hope tolearn, if such an opportunity would present it-self, about the American experience of run-ning esoteric and theosophical schools, and tobecome acquainted with the programs of in-struction in such schools.

I have long known, that the program forthe Crimean Mysteries School was a long wayfrom perfection, that it had a bias towards ori-ental instruction, and that the truly authenticesotericism is not yet sensed or felt within it.The reason lies with me alone. I, its founderand director, have not yet become an esotericistin the full sense of that word.

I became convinced of this during thecourse of the conference. The conferenceopened my eyes to the method of esotericteaching, and I began to understand, what wasthe true essence of authentic esoteric educa-tion. At the conference I saw this method inaction. I acquired an experience, which I wouldnot have been able to receive anywhere inRussia.

The conference, to which I had been in-vited by Doctor Michael Robbins, president andone of the founders of the Institute and Uni-versity of the Seven Rays, was dedicated to

just that theme, which concerned me more thanany other. It answered many questions, whichhad troubled me in former times. The sameanswers I received during the solemn cer-emony, the lectures, the round tables, the re-laxation evenings and the concerts.

Other answers were received while mix-ing with the participants of the conference, lis-tening to their presentations, chatting with themduring the intervals between sessions. A thirdset of answers came to me later, when I re-turned home, and started to study the litera-ture, slowly reading the books of the Tibetanand Alice Bailey, and listening to the audio-tapesof speeches from lecturers and honoraryguests.

Some of the answers came to me unex-pectedly, as a rule, early in the morning. In theevening I would lie down, thinking about a ques-tion, but not knowing the answer. Then in themorning it would quietly and unexpectedlyemerge into my consciousness.

Answers gave birth to new questions, themain one being about a university in Russianconditions. Even today, I do not quite under-stand how to integrate theosophy, the LivingEthics and the Teachings of the Tibetan from ameditational point of view. Like a teacher, Ineed to clearly imagine their correlations.

How great was my surprise, when in sum-mer I received the theme for the 1998 confer-ence — Living the New Discipleship: Our Rolein the Divine Plan.

My arrival in San Diego helped me to findmyself, though not for long, inside one of themost popular esoteric schools of the West.Then I read in a magazine how it had all be-gun;

“. . . . the Seven Ray Institute also plans to

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offer a course of study focusing upon the psy-chological approach to soul experience. Its cur-riculum will be especially designed to help stu-dents gain a broad, yet detailed, understandingof the three core sciences, and their applica-tions to the theory and practice of esoteric psy-chology, as well as to the issues of individualevolution, the expansion of consciousness and,in general, to all issues touching on personaland transpersonal growth and development(Esoteric Psychology, Vol I, p9).

Today the SRI is a non-profit, tax-exempt,educational corporation. It is an institute forinquiry into the science of esoteric psychology.Investigating the relationship between soul andpersonality, its programs draw upon the sci-ences of esoteric astrology, the etheric centresand the seven rays.

Its purpose is to conduct research, to ex-plain, disseminate and put into practice esotericprinciples and conceptions, and to establish aforum, in which the deepest thoughts in the fieldof esoteric philosophy would be discussed anddeveloped, and the results of investigationswould be published.

The University of the Seven Rays, a divi-sion of the SRI, is an alternative institution ofhigher learning granting degrees in the esotericsciences.

The mission of the University is spiritual,and its programs of study are primarily designedto strengthen the spiritual will, the spiritual loveand the practical spiritual intelligence of its stu-dents.

All academic curricula are based upon theesoteric doctrine known as the “Ageless Wis-dom” or the “Trans-Himalayan Wisdom” de-riving from the teaching of the Christ, the Bud-dha, the Masters M, KH, DK, R and othermembers of the Spiritual Hierarchy of the

planet . . . . The University will grant degreesin the following 12 fields of study, based on the“Seed Groups”, introduced by the MasterDjwhal Khul. Esoteric studies in:

Communications Science,

Science of Consciousness,

Science of Healing,

Science of Education,

Political Science,

Science of Religion,

Scientific Occultism,

Science of Psychology,

Science of Economics,

Magical Work of Creative Manifestation,

Science of Astrology,

Culture and Arts.”

The correspondence course requires afour-day session once every four or (for for-eign students) six months. Students regularlysend in completed assignments and reports onmeditation to the University and pay expensesof the University for training and researchwork.

There is no point in describing all the edu-cational subjects taught in the esoteric univer-sity. I would say in advance that participationin the work of the eleventh conference taught

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me many things. It helped me to formulate therequirements which it would be possible topresent in a Russian esoteric school, which hasstill to be created in Russia. What lessons haveI drawn from the conference?

Lesson One. The school must give in itspreparatory course, a deep theosophical train-ing. Students must firmly master the principalideas presented in the Mahatma Letters toA.P.Sinnet, The Secret Doctrine, and Isis Un-veiled.

Lesson Two. Study of the history of theTheosophical Movement and the principles oftheosophy, must be closely interwoven withstudy of the Living Ethics. The Russian/Slavicway of thinking was taken into consideration inAgni Yoga.

Lesson Three. Esoteric educational workmust be combined with group meditation, withthe work of the group of World Servers for thegood of humanity. Without such a synthesis, itwould not be possible to master the founda-tions of esotericism by the eve of the comingNew Century.

Lesson Four. True theosophy is to the oldoccultism, much as the higher mathematics isto elementary mathematics. And so studentsmust deeply master the principles of theoso-phy and occultism.

With every century, the study of esotericscience becomes more complicated. Now, astudent needs to master everything that hasaccumulated in the field of occultism during thepast thousand years, and only after that tosupplement the history of occultism by a studyof Blavatsky - Roerich - Bailey.

New conceptions in cosmology, anthropol-ogy, anthroposophy, the Living Ethics, the oc-

cult science of Ray energies (esoteric psychol-ogy and education, astrology and healing, soci-ology and political science) have so extendedthe global community and cosmic horizons ofhumanity, that today it simply wouldn’t be rightto remain captive to vulgar materialism andprimitive level of spirituality, though unfortu-nately for the greater part of humanity, lack ofspiritual development is the norm.

A change of consciousness in humanity canonly happen at the same time as the birth of aquite new universal system of knowledge andnew global community culture.

A person, on deciding upon the study ofoccultism, in all of time has not enough lives tomaster this huge stratum of knowledge. Todaythis stratum is being purified, away from theextremes of crystallisation, prejudice and un-verified knowledge.

For the first time in the history of human-ity, there is emerging a scientific occultism asan integration of esotericism, theosophy andscience, which is the very foundation to thenewest technical achievements in informationtechnology.

Returning to my homeland, I have tried tofind a school, arising in Russia, with a theo-sophical, esoteric, theoretical basis.

One of the best emerging in Russia, hasbranches opening in a few large towns of Rus-sia and Ukraine. It goes by the name of TetradaInstitute of Universal Knowledge (Tetrada inLatin from “four”). It presents itself as theSchool-Ashram of the Aquarian Age, and isoriented towards preparing students for the Pathof Spiritual Discipleship and World Service.Training passes through three basic directionsof specialisation:

1. Universal knowledge,

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2. Intellectual-ethical training,

3. Spiritual development in consciousness.

They study philosophy, religion, psychology,universal studies, elementary occult science,ethics of the world religions, synthesis of thearts, and other disciplines, for example the Chi-nese school of gymnastics, and yoga.

Up to the conclusion of the full course oftraining, students receive besides their princi-pal specialisation, a second higher education intheology and religious studies (a bachelor’s de-gree in theology). The term of training is from3 to 13 years.

I have for a long time had discussions withthe director of the school — Peretrutova LidiaValentinovna. She is performing a huge anduseful task.

Many esotericists in Moscow come outfrom behind the walls of this School-Ashram. Ihave attended lessons conducted in a buildingof one of the Moscow schools. Her lectureson theosophy showed a high level of prepara-tion by the teachers and a serious attitude bythe students towards study. I was present atthe conversation with those people who wishedto enroll in the institute of training. The conver-sation was quite serious and interesting. Manyfrom those participating in these conversationsdid not enroll, and as a consequence, were notaccepted into the school.

However the training program of anyschool is a long way from perfection. Onecouldn’t call the Tetrada program perfect.Meanwhile, it appears as a mirror reflection tothat transitional period, through which the Rus-sian esoteric schools are passing. Such schoolsgrow like mushrooms (that is very quickly), and

they bring to Russians everywhere the clearknowledge of the Ageless Wisdom.

Chapter 3 Mother Russia

Surprisingly much is spoken of about Rus-sia in the works of the Tibetan and MasterMorya. It explains, as is confirmed convinc-ingly by astrological research, that to Russia inthe next century will come an extraordinarilyimportant mission — the founding of the NewWorld Religion of the new world culture of thesixth subrace of the fifth root race.

Much interesting discussion of this themecan be found in the works of L Peretrutova. Ina lecture presented by her in December 1995in the Microeconomic Institute of Moscow, sheprovides a study of the Law of Cycles and ofEvolution of Consciousness.

Here is her conception. Astrologically,Russia, governed by the planet Uranus and bythe 7th Ray of Universality and Synthesis, todayholds the principal focal point for the world’splanetary evolution.

With Russia is entrusted the defining mis-sion for the Coming Era. Several cycles con-clude at the same time, including in them the25,000 year sidereal cycle of a full rotation ofthe point of the spring equinox around the eclip-tic, beginning with the previous Age ofAquarius.

On this level there occurs the determiningchange in consciousness of the subrace. More-over there concludes a 2125 year cycle in theprecession of Aquarius, and the consciousnessof the race changes in its entirety. The constel-lation Aquarius rules the consciousness of Rus-sia.

“Now the transition in consciousness intothe new 2,000 year cycle, passes through Rus-

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sia, which will see the emergence of the NewUniversal World Teachings”, or in other words,the New World Religion.

The Masters have called this new univer-sal teaching, for simplicity of understanding ofthis complicated phenomenon for the religiouslyoriented masses — the New World Religion.In fact, with these terms there is implied noth-ing new or unusual, which is why it is difficultto explain. Perhaps, it is more correct today toname this concept in the way that L Peretrutovahas done.

Further, the sidereal galactic cycle is com-ing to its close. Within the next few years, ac-cording to scientists who study cosmic and bio-logical rhythms, our solar system will soon in-tersect with the plane of the galaxy, exactlywith its flat section. This could signify the en-trance into an entirely new era of conscious-ness. “The co-incidence and placement of thesecycles gives the most colossal shift inhumanity’s consciousness, and naturally willlead to conscious co-operation of man withcosmic forces, not just of the solar system butwith the Galactic Brotherhood.”

The planetary, spiritual revolution began inRussia in 1905. The first 84 year cycle was atime of atheism and the countries grouping to-gether under a socialist concord, from the prisonof fanatical religious, and ideological reaction-ary structures. During the second cycle, be-ginning in 1989, there takes place an active pro-cess of elimination of atheism and esoteric ig-norance. Groups of world servers are formingthroughout all the Russian territories. Russiawill quickly surpass spiritually the more devel-oped West. From the solid foundations of the-osophy and esoteric knowledge is being bornthe New Universal World Teaching.

L Peretrutova is sure that the School-

Ashram of the 7th Ray and Age of Aquariuswill emerge in Russia, and that her Institute isa basis for such an Ashram. She believes herInstitute is planting the seeds of consciousnessof the future sixth root race, in the form of stu-dents with “integrated consciousness of theirsouls.”

The evidence supporting this is small. Toaccept in the belief of her assertions is hardlysufficient. It is quite possible that she is in error.Even advanced disciples can make errors ofjudgment.

In the letters of H Roerich, one can findincorrect predictions for dates of various futureevents. She has predicted them, but they didnot happen at the time she had indicated. Inher letters it is possible to find clearly incorrectwording — for example an incorrectappreciation of the works published by AliceBailey.

The Tibetan foretold that in the 20th Cen-tury, there would emerge in the world a widerange of esoteric schools. One of them wouldarise in Russia, later than in Western Europeor in USA. Then this school will become ahigher discipleship-esoteric institution, whichwill work through all of Northern and EasternEurope.

The problems of discipleship and creatinga program of training and education of disciplesand members of the group of world servers incontemporary esoteric schools is complicatedand interesting. This problem is eternal, and howit is decided in each historical age is dependentupon those tasks which are placed before thedisciples of a Master. The creation of theosophi-cal and esoteric colleges, institutes and univer-sities of distant esoteric training, such as theSeven Ray Institute, is the latest word in eso-teric education and psychology.

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And so Russia is presently passing througha preparatory period. During this period the mostimportant task is a study of the experiences inesoteric training that have accumulated in theWest. The New Universal Teaching was notable to be born in Russia while it was sepa-rated from the whole world by the “iron cur-tain” and the Berlin Wall. Nor is it able to beborn in the Russia of today: the changes haveonly begun, and hardly count in hasteningevents.

Chapter 4 Mrs Saraydarian

I have been acquainted through correspon-dence with Gita Saraydarian ever since 1992.The president of the Roerich Association inGermany, had sent a book of her father’s abouthealing to me, as a member of the board of theCrimean Association for Analysis of Bioener-getic and Informational Exchange in Nature.The book easily and simply explained the mostdifficult problems in occultism. I wrote a letterto the American publishing house, about pub-lishing the book. Gita, Torkom Saraydarian’sdaughter, replied. So began our correspon-dence. I liked the book. I occupied myself intranslating it into the Russian language, and atthe same time began to look for a publisher,who would be able to publish it in Russian. Lateron, Gita sent me all the books of her father.

In San Diego, we finally met. She turnedout to be a beautiful woman. Her appearancegave away her Armenian origins. She spoke inexcellent American English. She presented abrilliant lecture about the last book of her fa-ther on leadership.

We unexpectedly found the opportunity tohave a good long talk to our heart’s content.She introduced me to her husband. Even a short

contact with these two wonderful peoplebrought me great pleasure. Experience in liv-ing prompted me, that I had met yet anotherhappy and friendly family. Their ties werestrengthened by the common cause dealingwith a publishing business fused with high spiri-tual activity.

I continue to seek the means for transla-tion, printing expenditure and paper, and I con-duct negotiations with several Russian publish-ers, so far without success.

My project consists of publishing first ofall the following of his works:

The Ageless Wisdom — This is the storyof the foundations of cosmic teachings, whichhave come to us, or to be more precise, havebeen given to us through the Masters, legendsand mysterious beings coming from otherworlds, and which take the form of philosophi-cal-religious teachings.

Talks on Agni Yoga — This is a detailedstory about the strong connection between theAgni Yoga Masters with the Ageless Wisdomand Eastern philosophy. Both books are intendedfor people, studying theosophy and philosophyof Agni Yoga by themselves. They acquaintreaders with the principles of contemporaryesoteric teachings, absorbing Eastern and West-ern philosophical systems, known in the Westunder the name of New Age, and in Russia asAgni Yoga or the Teachings of the Roerichs.

Other Worlds — The story of the subtleworlds, of the strong and intimate connectionsof the human soul with them, and of the skill inestablishing constant contact with them in theprocess of self-perfection. Those skills in thecategory of Eastern philosophical theory ofknowledge are described.

All books of T Saraydarian by degrees re-veal the richness of the Eastern style of thought,

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separate from that of the West, and leading thereader into the world of classical orientalism.

New Dimensions in Healing — This is aserious medical-esoteric work, continuing thatgiven to us by the Tibetan and Alice Bailey,under the name of Esoteric Healing. In them,for the first time in the history of esoteric thought,it is related in fine detail, about the essence andskills of spiritual-energetic healing. The bookwill have a huge success in healing circles, asit appears, for the principal purchasers of eso-teric books in Russia. All the books by TSaraydarian are written vividly and lightly. Hesucceeds in explaining quite complicated things,simply and clearly.

From the final years of the 80’s in Russia,the books of H I Roerich and A I Klizovskyabout Agni Yoga and written in the 30’s, beganto appear in large editions. At one time, it waspossible to acquire the entire range of Agni Yogabooklets, for just 4 or 5 American dollars. ManyRussians started to become familiar with oc-cultism through these books.

Principles of the New Age Outlook, by AKlizovsky is a remarkable book, though it doesnot describe that new teaching which was in-troduced by the Tibetan and Alice Bailey.

The books of T Saraydarian supplementthese books well known in Russia, and give amore contemporary interpretation of esotericconcepts. They saw the light in the 70’s to 90’syears, and include the latest facts from aca-demic and esoteric science, as well as concreterecommendations and exercise systems forself-perfection.

Similar exercises are absent in other well-known publications on Agni Yoga. It is preciselythese exercises, simple and most effective,

which have ensured the success in USA, ofpublication of the works of T Saraydarian.

There is one further reason, explaining whythe books of T Saraydarian ought to be pub-lished: in Roerich publications in Siberia. a fewyears back appeared several articles, which,to put it lightly, were by not very enquiring au-thors, who inhospitably and even with animos-ity came across Russian translations of the firstbooks of Alice Bailey. Reading those articles,it wasn’t hard to conclude that the authors didnot know the English language, nor had theyread the books of the Tibetan in the original.However a dark act was perpetrated. Thisunfriendly action only served to set ablaze theinterest of students of the esoteric sciences inthe books of Alice Bailey. They instantly dis-appeared from shop shelves. Now, though all24 books are translated, not all of them are yetpublished. And readers are asking that the firstbooks once again be republished, for nowhereis it possible to buy them today.

T. Saraydarian shows very convincingly inhis books, the succession in teachings of H PBlavatsky, H I Roerich and Alice Bailey. It isimpossible to become literate in esotericism,without having studied the works of the Tibetanand Alice Bailey. Alice Bailey proved in herworks, that the new spiritual culture of human-ity must be born in Russia in the coming cen-tury. It is quite possible, that the main books byT Saraydarian will have to be translated intoRussian in order to help somebody in future tofulfill this very important mission.

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Hopi Creation Mythology

In May of 1998, Dick and Marty took avacation trip to San Rafael Swell of theUtah desert. A significant point of interestnear our campsite was a pictograph of twofigures believed to have originated withthe Fremont Indians. The mysteriousglyphs that accompany the figures arousedour curiosity. What did they mean andwho were these men?

It is evident from The Easy Field Guide toRock Art Symbols of the Southwest that theman on the right is a shaman but what washis story?

Could he be telling of the underworld andlife or past history of the man on the left orcould this be the shaman’s underworldstory of the creation of a race?

Upon further investigation we came across

Frank Waters, Book of the Hopi.

We present Part One The Myths: Creationof the Four Worlds. As you read throughthis myth think of The Book of Dzyan inboth Vol I and II of The Secret Doctrine.

... Today ... almost every Hopi ceremonyhas been reported with painstaking accuracyby a host of professional observers. Yet theirstudies are limited to minute exoteric de-scriptions of ritual paraphernalia and howthey are used.

The esoteric meanings and functions ofthe ceremonies themselves have remainedvirtually unknown. This is not wholly dueto traditional Hopi secrecy. Professional sci-entific observers themselves have nevergranted validity to those aspects of Hopiceremonialism that border the sixth-senserealm of mysticism.

Indeed the rationalism of all the Westernworld vehemently refutes anything thatsmacks of the unknown or “occult.”

Hence Hopi belief and ceremonialismhave been dismissed as the crude folkloreand erotic practices of a decadent tribe ofprimitive Indians which have no relation-ship to the enlightened tenets of modern civi-lization.

The word “Hopi” means “peace.” As aPeople of Peace the Hopis have tacitly ig-nored this outside view of themselves, suf-fering American domination with aloofnessand secrecy, and keeping at bay the techno-logical civilization swirling about them.

But now the bow is bending. Theirlong-repressed resentment is breaking outagainst ethnologists and anthropologists

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who have discounted their beliefs, commer-cial agents who would exploit them, and thenational government itself which has be-trayed them.

Greater tremors of unrest and resentmentagainst the imposition of our rational mate-rialism are shaking the Sierra Madres andthe Andes. The psychic chasm separatingus from all red America, black Africa, yel-low Asia, and the brown Middle East growsever wider. Who can doubt the signs that atransition to another great new age has be-gun?

That these Hopis have revealed their con-ceptual pattern of life to us now, for the firsttime, imparts to their gift a strangenessunique in our national experience.

For they speak not as a defeated littleminority in the richest and most powerfulnation on earth, but with the voice of all thatworld commonwealth of peoples who affirmtheir right to grow from their own nativeroots.

They evoke old gods shaped by instinctswe have long repressed. They reassert arhythm of life we have disastrously tried toignore. They remind us we must attune our-selves to the need for inner change if we areto avert a cataclysmic rupture between ourown minds and hearts. Now, if ever, is thetime for them to talk, for us to listen.

This, then, is their book of talk. It is nota professional paper-neither a sociologicalor psychological study nor an anthropologi-cal report. It is the presentation of alife-pattern rooted in the soil of this conti-nent, whose growth is shaped by the sameforces that stamp their indigenous seal uponits greatest mountain and smallest insect, and

whose flowering is yet to come.The Hopis do not set themselves apart

as human entities from this pattern. They areas sure of the future as they are of the past.... This then is the Book of the Hopi, as itstitle implies, given to us with the hope wewill receive it in the same spirit of universalbrotherhood that impelled its compilation.

Tokpela: The First World

The first world was Tokpela [EndlessSpace].

But first, they say, there was only theCreator, Taiowa. All else was endless space.There was no beginning and no end, notime, no shape, no life, just an immeasur-able void that had its beginning and end,time, shape, and life in the mind of Taiowathe Creator.

Then he, the infinite, conceived the fi-nite. First he created Sótuknang to make itmanifest, saying to him, “I have created you,the first power and instrument as a person,to carry out my plan for life in endless space.

I am your Uncle. You are my Nephew.Go now and lay out these universes in properorder so they may work harmoniously withone another according to my plan.”

Sótuknang did as he was commanded.From endless space he gathered that whichwas to be manifest as solid substance,molded it into forms, and arranged them intonine universal kingdoms: one for Taiowa theCreator, one for himself, and seven universesfor the life to come. Finishing this, Só-tuknang went to Taiowa and asked, “Is thisaccording to your plan?”

“It is very good,” said Taiowa. “Now I

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want you to do the same thing with the wa-ters. Place them on the surfaces of theseuniverses so they will be divided equallyamong all and each.”

So Sótuknang gathered from endlessspace that which was to be manifest as thewaters and placed them on the universes sothat each would be half solid and half water.

Going now to Taiowa, he said, “I wantyou to see the work I have done and if itpleases you.”

“It is very good,” said Taiowa. “The nextthing now is to put the forces of air intopeaceful movement about all.”

This Sótuknang did. From endless spacehe gathered that which was to be manifestas the airs, made them into great forces, andarranged them into gentle ordered move-ments around each universe.

Taiowa was pleased. “You have done agreat work according to my plan, Nephew.You have created the universes and madethem manifest in solids, waters, and winds,and put them in their proper places.

But your work is not yet finished. Nowyou must create life and its movement tocomplete the four parts, Túwaqachi, of myuniversal plan.”

SPIDER WOMAN AND THE TWINSSótuknang went to the universe

wherein was that to be Tokpela, the FirstWorld, and out of it he created her who wasto remain on that earth and be his helper.Her name was Kókyangwúti, SpiderWoman.

When she awoke to life and receivedher name, she asked, “Why am I here?”

“Look about you,” answered Só-tuknang. “Here is this earth we have cre-

ated. It has shape and substance, directionand time, a beginning and an end. But thereis no life upon it. We see no joyful move-ment. We hear no joyful sound.

What is life without sound and move-ment? So you have been given the power tohelp us create this life. You have been giventhe knowledge, wisdom, and love to blessall the beings you create. That is why youare here.”

Following his instructions, SpiderWoman took some earth, mixed with it sometúchvala (liquid from mouth: saliva), andmolded it into two beings. Then she cov-ered them with a cape made of white sub-stance which was the creative wisdom itself,and sang the Creation Song over them.

When she uncovered them the two be-ings, twins, sat up and asked, “Who are we?Why are we here?”

To the one on the right Spider Womansaid, “You are Pöqánghoya and you are tohelp keep this world in order when life isput upon it. Go now around all the worldand put your hands upon the earth so that itwill become fully solidified. This is yourduty.”

Spider Woman then said to the twin onthe left, “You are Palõngawhoya and youare to help keep this world in order whenlife is put upon it. This is your duty now: goabout all the world and send out sound sothat it may be heard throughout all the land.When this is heard you will also be knownas ‘Echo,’ for all sound echoes the Creator.”

Pöqánghoya, traveling throughout theearth, solidified the higher reaches into greatmountains. The lower reaches he made firmbut still pliable enough to be used by thosebeings to be placed upon it and who would

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call it their mother.Palöngawhoya, traveling throughout the

earth, sounded out his call as he was bid-den. All the vibratory centers along theearth’s axis from pole to pole resounded hiscall; the whole earth trembled; the universequivered in tune.

Thus he made the whole world an in-strument of sound, and sound an instrumentfor carrying messages, resounding praise tothe Creator of all.

“This is your voice, Uncle,” Sótuknangsaid to Taiowa. “Everything is tuned to yoursound.” “It is very good,” said Taiowa.

When they had accomplished their du-ties, Pöqánghoya was sent to the north poleof the world axis and Palöngawhoya to thesouth pole, where they were jointly com-manded to keep the world properly rotat-ing. Pöqánghoya was also given the powerto keep the earth in a stable form of solid-ness. Pöqánghoya was given the power tokeep the air in gentle ordered movement,and instructed to send out his call for goodor for warning through the vibratory cen-ters of the earth.

“These will be your duties in time tocome,” said Spider Woman.She then created from the earth trees,

bushes, plants, flowers, all kinds ofseed-bearers and nut-bearers to clothe theearth, giving to each a life and name. In thesame manner she created all kinds of birdsand animals-molding them out of earth, cov-ering them with her white substance cape,and singing over them.

Some she placed to her right, some toher left, others before and behind her, indi-cating how they should spread to all fourcorners of the earth to live.

Sótuknang was happy, seeing how beau-tiful it all was-the land, the plants, the birdsand animals, and the power working throughthem all. Joyfully he said to Taiowa, “Comesee what our world looks like now!”

“It is very good,” said Taiowa. “It is readynow for human life, the final touch to com-plete my plan.”

CREATION OF MANKIND

So Spider Woman gathered earth, thistime of four colors, yellow, red, white, andblack; mixed with túchvala, the liquid of hermouth; molded them; and covered them withher white-substance cape which was the cre-ative wisdom itself.

As before, she sang over them the Cre-ation Song, and when she uncovered themthese forms were human beings in the im-age of Sótuknang.

Then she created four other beings afterher own form. They were wúti, female part-ners, for the first four male beings.

When Spider Woman uncovered themthe forms came to life. This was at the timeof the dark purple light, Qoyangnuptu, thefirst phase of the dawn of Creation, whichfirst reveals the mystery of man’s creation.

They soon awakened and began tomove, but there was still a dampness on theirforeheads and a soft spot on their heads. Thiswas at the time of the yellow light,Sikangnuqa, the second phase of the dawnof Creation, when the breath of life enteredman.

In a short time the sun appeared abovethe horizon, drying the dampness on theirforeheads and hardening the soft spot ontheir heads.

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This was the time of the red light,Tiláwva, the third phase of the dawn ofCreation, when man, fully formed andfirmed, proudly faced his Creator.

“That is the Sun” said Spider Woman.“You are meeting your Father the Creatorfor the first time. You must always remem-ber and observe these three phases of yourCreation.”

The time of the three lights, the darkpurple, the yellow, and the red reveal inturn the mystery, the breath of life, andwarmth of love. These comprise theCreator’s plan of life for you as sung overyou in the Song of Creation:

SONG OF CREATION

The dark purple light rises in the north, A yellow light rises in the east. Then we of the flowers of the earthcome forthTo receive a long life of joy.We call ourselves the Butterfly Maidens.

Both male and femalemake their prayers to the east,Make the respectful sign to the Sunour Creator.The sounds of bells ring through the air,Making a joyful soundthroughout the land,Their joyful echo resoundingeverywhere.

Humbly I ask my Father,The perfect one, “Taiowa, our Father,The perfect one creating the beautiful lifeShown to us by the yellow light,To give us perfect light at the time of thered light.

The perfect one laid out the perfect plan

And gave to us a long span of life,Creating song to implant joy in life.On this path of happiness, we theButterfly MaidensCarry out his wishes by greeting ourFather Sun.

The song resounds back from our Creatorwith joy,And we of the earth repeat it to ourCreator.At the appearing of the yellow light,Repeats and repeats again the joyfulecho,Sounds and resounds for times to come.The First People of the First World did

not answer her; they could not speak. Some-thing had to be done. Since Spider Womanreceived her power from Sótuknang, she hadto call him and ask him what to do. So shecalled Palöngawhoya and said, “Call yourUncle. We need him at once.”

Palöngawhoya, the echo twin, sent outhis call along the world axis to the vibratorycenters of the earth, which resounded hismessage throughout the universe. “Só-tuknang, our Uncle, come at once! We needyou!”

All at once, with the sound as of amighty wind, Sótuknang appeared in frontof them. “I am here. Why do you need meso urgently?”

Spider Woman explained. “As you com-manded me, I have created these FirstPeople. They are fully and firmly formed;they are properly colored; they have life;they have movement.

But they cannot talk. That is the properthing they lack. So I want you to give themspeech. Also the wisdom and the power toreproduce, so that they may enjoy their lifeand give thanks to the Creator.”

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So Sótuknang gave them speech, a dif-ferent language to each color, with respectfor each other’s difference. He gave themthe wisdom and the power to reproduce andmultiply.

Then he said to them, “With all these Ihave given you this world to live on and tobe happy. There is only one thing I ask ofyou. To respect the Creator at all times. Wis-dom, harmony, and respect for the love ofthe Creator who made you. May it grow andnever be forgotten among you as long asyou live.”

So the First People went their directions,were happy, and began to multiply.

THE NATURE OF MANWith the pristine wisdom granted

them, they understood that the earth was aliving entity like themselves. She was theirmother; they were made from her flesh;they suckled at her breast.

For her milk was the grass uponwhich all animals grazed and the cornwhich had been created specially to supplyfood for mankind.1

But the corn plant was also a liv-ing entity with a body similar to man’s inmany respects, and the people built its fleshinto their own. Hence corn was also theirmother. Thus they knew their mother in twoaspects which were often synonymous-asMother Earth and the Corn Mother.2

In their wisdom they also knew theirfather in two aspects. He was the Sun,the solar god of their universe. Notuntil he first appeared to them at thetime of the red light, Tálawva, hadthey been fully firmed and formed.

Yet his was but the face throughwhich looked Taiowa, their Creator.

These universal entities were their realparents, their human parents being but theinstruments through which their power wasmade manifest. In modern times their de-scendants remembered this.

When a child was born his Corn Mother[An ear of perfect corn whose tip ends infour full kernels.] was placed beside him,where it was kept for twenty days, and dur-ing this period he was kept in darkness; forwhile his newborn body was of this world,he was still under the protection of his uni-versal parents. If the child was born at night,four lines were painted with cornmeal oneach of the four walls and ceiling early nextmorning. If he was born during the day, thelines were painted the following morning.The lines signified that a spiritual home, aswell as a temporal home, had been preparedfor him on earth.

On the first day the child was washedwith water in which cedar had been brewed.Fine white cornmeal was then rubbed overhis body and left all day. Next day the childwas cleaned, and cedar ashes were rubbedover him to remove the hair and baby skin.This was repeated for three days. From thefifth day until the twentieth day, he waswashed and rubbed with cornmeal for oneday and covered with ashes for four days.Meanwhile the child’s mother drank a littleof the cedar water each day.

On the fifth day the hair of both childand mother was washed, and one cornmeal

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line was scraped off each wall and ceiling.The scrapings were then taken to the shrinewhere the umbilical cord had been depos-ited. Each fifth day thereafter another lineof cornmeal was removed from walls andceiling and taken to the shrine.

For nineteen days now the house hadbeen kept in darkness so that the child hadnot seen any light. Early on the morning ofthe twentieth day, while it was still dark, allthe aunts of the child arrived at the house,each carrying a Corn Mother in her righthand and each wishing to be the child’s god-mother. First the child was bathed. Then themother, holding the child in her left arm,took up the Corn Mother that had lain be-side the child and passed it over the childfour times from the navel upward to thehead. On the first pass she named the child;on the second she wished the child a longlife; on the third, a healthy life. If the childwas a boy, she wished him a productive lifein his work on the fourth pass; if a girl, thatshe would become a good wife and mother.

Each of the aunts in turn did likewise,giving the child a clan name from the clanof either the mother or father of the aunt.The child was then given back to its mother.The yellow light by then was showing inthe east. The mother, holding the child inher left arm and the Corn Mother in her righthand, and accompanied by her ownmother-the child’s grandmother-left thehouse and walked toward the east. Then theystopped, facing cast, and prayed silently,casting pinches of cornmeal toward the ris-ing sun.

When the sun cleared the horizon themother stepped forward, held up the childto the sun, and said, “Father Sun, this is yourchild.” Again she said this, passing the CornMother over the child’s body as when shehad named him, wishing for him to grow soold he would to have lean on a crook forsupport, thus proving that he had obeyedthe Creator’s laws. The grandmother did thesame thing when the mother had finished.Then both marked a cornmeal path towardthe sun for this new life.

The child now belonged to his familyand the earth. Mother and grandmother car-ried him back to the house, where his auntswere waiting. The village crier announcedhis birth, and a feast was held in his honor.For several years the child was called by thedifferent names that were given him. Theone that seemed most predominant becamehis name, and the aunt who gave it to himbecame his godmother. The Corn Motherremained his spiritual mother.

For seven or eight years he led the nor-mal earthly life of a child. Then came hisfirst initiation into a religious society, andhe began to learn that, although he had hu-man parents, his real parents were the uni-versal entities who had created him throughthem-his Mother Earth, from whose flesh allare born, and his Father Sun, the solar godwho gives life to all the universe. He beganto learn, in brief, that he too had two as-pects. He was a member of an earthly fam-ily and tribal clan, and he was a citizen ofthe great universe, to which he owed a grow-ing allegiance as his understanding devel-oped.

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The First People, then, understood themystery of their parenthood. In their pris-tine wisdom they also understood their ownstructure and functions-the nature of manhimself.

The living body of man and the livingbody of the earth were constructed in thesame way. Through each ran an axis, man’saxis being the backbone, the vertebral col-umn, which controlled the equilibrium of hismovements and his functions. Along this axiswere several vibratory centers which ech-oed the primordial sound of life throughoutthe universe or sounded a warning if any-thing went wrong.

The first of these in man lay at the topof the head. Here, when he was born, wasthe soft spot, kópavi, the “open door”through which he received his life and com-municated with his Creator. For with everybreath the soft spot moved up and down witha gentle vibration that was communicatedto the Creator. At the time of the red light,Tálawva, the last phase of his creation, thesoft spot was hardened and the door wasclosed. It remained closed until his death,opening then for his life to depart as it hadcome.

Just below it lay the second center, theorgan that man learned to think with by him-self, the thinking organ called the brain. Itsearthly function enabled man to think abouthis actions and work on this earth. But themore he understood that his work and ac-tions should conform to the plan of the Cre-ator, the more clearly he understood that the

real function of the thinking organ calledthe brain was carrying out the plan of allCreation.

The third center lay in the throat. It tiedtogether those openings in his nose andmouth through which he received the breathof life and the vibratory organs that enabledhim to give back his breath in sound. Thisprimordial sound, as that coming from thevibratory centers of the body of earth, wasattuned to the universal vibration of all Cre-ation. New and diverse sounds were givenforth by these vocal organs in the forms ofspeech and song, their secondary functionfor man on this earth. But as he came tounderstand its primary function, he used thiscenter to speak and sing praises to the Cre-ator.

The fourth center was the heart. It toowas a vibrating organ, pulsing with the vi-bration of life itself. In his heart man felt thegood of life, its sincere purpose. He was ofOne Heart. But there were those who per-mitted evil feelings to enter. They were saidto be of Two Hearts.

The last of man’s important centers layunder his navel, the organ some people nowcall the solar plexus. As this name signifies,it was the throne in man of the Creator him-self. From it he directed all the functions ofman.3

The First People knew no sickness. Notuntil evil entered the world did persons getsick in the body or head. It was then that amedicine man, knowing how man was con-structed, could tell what was wrong with a

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person by examining these centers. First helaid his hands on them: the top of the head,above the eyes, the throat, the chest, thebelly. The hands of the medicine man wereseer instruments; they could feel the vibra-tions from each center and tell him in whichlife ran strongest or weakest. Sometimes thetrouble was just a bellyache from uncookedfood or a cold in the head. But other times itcame “from outside,” drawn by the person’sown evil thoughts, or from those of a TwoHearts. In this case the medicine man tookout from his medicine pouch a small crystalabout an inch and a half across, held it inthe sun to get it in working order, and thenlooked through it at each of the centers. Inthis manner he could see what caused thetrouble and often the very face of the TwoHearts person who had caused the illness.There was nothing magical about the crys-tal, medicine men always said. An ordinaryperson could see nothing when he lookedthrough it; the crystal merely objectified thevision of the center which controlled his eyesand which the medicine man had developedfor this very purpose. . . .

Thus the First People understood them-selves. And this was the First World theylived upon. Its name was Tokpela, EndlessSpace. Its direction was west; its colorsikyangpu, yellow; its mineral sikyásvu,gold. Significant upon it were káto’ya, thesnake with a big head; wisoko, the fat-eatingbird; and muha, the little four-leaved plant.On it the First People were pure and happy.END NOTES

1. See Part Two, Chapter 1.

2. The personification of the same two

identical aspects the Aztecs calledTonantzin, which means “Our Mother.”The Spaniards later called her, in the Chris-tian Church, the Virgin of Guadalupe, stillthe Christian patroness of all IndianAmerica.

3. Tibetan and Hindu mysticisms, likeHopi mysticism, postulate a similar seriesof centers of force or psychophysical cen-ters in the human body, in which psychicforces and bodily functions merge into eachother. These cakras, as described, coincidewith those of the Hopis. They correspondroughly with the physical centers but theyfunction psychically rather than solelyphysiologically.

The highest and most important centerdescribed by Eastern mysticism lies, like thatof the Hopi, at the crown of the bead. Knownas the Sahasrara-Padma, the Thousand-Pet-aled Lotus, it is associated with the pituitarygland of the brain. It is so important as aseat of psychic consciousness that it is re-garded as of a higher order than the othercenters. As in the Hopi belief, it is the “doorto the Creator,” through which conscious-ness enters and leaves.

Below it, centered between the eyebrows,lies the Ajna Cakra which corresponds tothe medulla oblongata of modem physiol-ogy, forming the basis of the brain and con-trolling the sympathetic nervous system.

The Visuddha Cakra is the throat center.It corresponds to the physical plexuscervicus of the cerebro-spinal system and isassociated with the respiratory system.

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Below these higher centers lie two morecenters which are also identical with thoseof Hopi mysticism. The first of these is theheart center, the Anahata Cakra, corre-sponding to the heart plexus of thesympaticus which controls the heart andblood vessels.

Below this lies the Manipura Cakra,the Navel Lotus and the Hopi “Throneof the Creator,” which corresponds tothe solar plexus of the sympatheticsystem, controlling the conversion ofinorganic into organic substances andthe transmutation of organic substancesinto psychic energies.

Eastern mysticism describes two morecenters below these which are not includedin the Hopi series, the Muladhara Cakra,the Root Center at the base of the spinal col-umn, corresponding to the sacral plexus andplexus pelvis, which stands for the wholerealm of reproductive forces. The negativefunctions of rejection and elimination of el-ements that cannot be assimilated are asso-ciated with the Svadhisthana Cakra, lyingjust above it and corresponding to the plexusepigastricus. These two centers are oftencombined into one.

These seven centers are always enumer-ated in ascending order to that at the crownof the head, as they become successivelyless gross in nature and function. The fourlower centers, it should be noted, representsuccessively the four gross elements thatcomprise man’s body: earth, water, fire, andair. According to Hopi belief, the body of

the earth and the body of man were bothconstructed of these same gross elements,in this same order. It may be briefly statedhere that both Eastern and Hopi mysticismequate the bodies of man and the earth, andthe centers within man with the seven uni-verses.

Sources: The Tibetan series, translatedand edited by W. Y. Evans-Wentz, London:Oxford University Press, 1927-1957; TheSerpent Power, translated from the Sanskritby Sir John Woodroffe, Madras: Ganesh &Co., 1953; and Foundations of Tibetan Mys-ticism by Lama Anagarka Govinda, NewYork: E. P. Dutton & Co., 1960.

From The Book of Hopiby Frank Waters,

Penguin Books, 1963pp. xiv-11

I

SELF-RELIANCE

Force any one of the �Masters� you mayhappen to choose; do good works in hisname and for the love of mankind; be pureand resolute in the path of righteousness(as laid out in our rules); be honest andunselfish; forget your Self but to rememberthe good of other people-and you will haveforced that �Master� to accept you. K.H.

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Bindu

Marty Lyman

Did you ever wonder why some peoplewear a red dot in the center of theirforehead?

This dot is called a tilaka or tika in Tibetanand a bindi in Sanskrit. The definition fromA Concise Dictionary of Indian Philosophyby John Grimes. page 93:

A mark on the forehead, which may serve(depending upon the substance employed)cosmetic, medicinal, or religious functions.The center of the forehead, between theeyebrows, is the most important psychiccenter in the physical body and itsimportance is stressed by putting a coloredmark at this spot. This spot is where thesixth cakra (ajna cakra) is located. It isknown as the third eye or the eye ofwisdom. This mark not only reminds onethat the purpose of one’s life is to realizeone’s Self, but it helps one to rememberthat all one’s actions are to be dedicatedto this goal. The most common materialused for making this mark is kumkum, ared power which is a mixture of tumeric,alum, iodine, camphor, etc.. Anotherpopular material is sandalwood pasteblended with musk. This has a strongcooling effect and is generally meant forthose who have meditated for a long time.Sacred ash from a sacrificial fire or funeralpyre is considered the best material forthe tilak for yogis and sannyasis becausethey have renounced their attachments toworldly life and ash symbolizes this. A

bindu is a dot, point; drop; crescent. It isthe compact mass of spiritual power orenergy (Sakti) gathered into anundifferentiated point, ready to manifestas the universe. A form made of light(Blue Pearl). This material cause andsubstance of creation. It is the cause ofform (rupa) in Kashmir Saivism. It is acombination of the four subtle elements(tanmatras) [ether, air, fire and earth].

Although in an abstract manner, the SecretDoctrine does refer to this mathematicalpoint (bindu) on page 628-9, S.D. Vol I.

In Webster’s Ninth New CollegiateDictionary. page 701:

Locus: Place. Locality and a center ofactivity or concentration. Mathematicallyit is the set of all points whose location isdetermined by stated conditions.Biologically it is a position in achromosome of a particular gene or allele.

[I include the biological definition becausein an abstract way it is alluding to that point(monad) that is contained in genes M.L.].

Locus coeruleus: lit: dark blue space.Biologically it is a blue area of the brainstem with many norepinephrine-containingneurons.

___________

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