Love Eternal? An Analysis of the Buddhist View

ACCORDING TO THE ‘LOWER SCHOOLS’, IS LOVE ETERNAL?

QUESTION TO A.I.:

“According to the Vaibashika school, would such “metaphysical” “realities” such as Truth or falsehood, justice, compassion, loving-kindness, or generosity be considered Permanent (uncompounded) Phenomena?”

ANSWER FROM GEMINI A. I.:

That is an excellent and clarifying question.

According to the strict classificatory system of the Vaibashika school, the answer is no.

Metaphysical or ethical realities such as Truth, falsehood, justice, compassion (karuṇā), loving-kindness (maitrī), or generosity (dāna) would not be considered Permanent (uncompounded) Phenomena.

Instead, they would be classified as Impermanent (Compounded) Phenomena.

Here is the detailed breakdown of why:

1. The Exclusive List of Permanent Phenomena: The Vaibashika system is very precise and holds that there are only three types of permanent, uncompounded phenomena:

   • Space (the absence of obstruction)
   • Analytical Cessations (the permanent cessation of a defilement through wisdom)
   • Non-analytical Cessations (the temporary cessation of a phenomenon due to incomplete conditions)

   Any phenomenon that does not fit into one of these three specific categories cannot be permanent.

2. The Nature of Ethical and Mental Concepts: Concepts like justice, compassion, and generosity are not static, uncaused realities. From the Vaibashika perspective:

   • They are caused and conditioned. For example, a moment of compassion arises in a mindstream due to specific causes and conditions, such as seeing another being suffer and having the virtuous intention to alleviate that suffering. It does not exist independently.
   • They are impermanent. The mental state of compassion in one moment is followed by a different mental state in the next. It is not an eternal, unchanging quality. It must be actively generated and cultivated moment by moment.
   • They are functional. They perform a function, such as motivating an action or coloring one's consciousness. For Vaibashikas, anything that performs a function is necessarily impermanent.

3. Their Correct Classification:

   • Compassion, loving-kindness, and generosity are classified as mental factors (cetasikas). These are impermanent phenomena that are associated with a primary consciousness (mind) and color it in a particular way.
   • More abstract concepts like "Truth," "falsehood," and "justice" would be categorized under non-associated compositional factors. They are impermanent concepts that are imputed upon situations, actions, or statements. They are dependent on mind and circumstance and are not ultimately real, partless entities like a fundamental particle.

In summary, the Vaibashika school reserves the "permanent" label for a very small, specific list of phenomena that are essentially absences or cessations. All active mental states, virtues, ethical concepts, and functional realities are, by their very nature of arising from causes and changing moment-to-moment, considered impermanent.

BUT, WHAT OF THE ‘HIGHER’ SCHOOLS?

MY SECOND FOLLOW UP QUESTION TO GEMINI A. I.:

“That is an interesting answer. However, in view of the possibility that Compassion and Loving-Kindness can contribute and even be an essential and integral factor in one’s accumulation of Wisdom and analytical cessation of suffering, (essentially making up a substantial portion of one’s being as a Buddha), how would all four schools — especially the Madhyamika — view these aforementioned metaphysical qualities?”

ANSWER FROM GEMINI A. I.:

That is a truly insightful question. You have put your finger on a central point of development and profundity in Buddhist philosophy. The apparent paradox—that compassion can be both a "mere" impermanent mental state and also an essential, timeless quality of enlightenment—is precisely what the higher schools of thought address and resolve.

Here is a detailed breakdown of how the four major schools view these qualities, showing the progressive deepening of the concept, with special emphasis on the Madhyamika view.

1. Vaibashika & 2. Sautrantika (The Hinayana Schools)

As we discussed, for these foundational schools, compassion and loving-kindness are impermanent mental factors (cetasikas).

• Nature: They are wholesome, compounded phenomena that arise from causes and conditions. You cultivate compassion by focusing your mind on the suffering of another being. This mental state arises, performs its function (motivating you, generating good karma), and then ceases.
• Role in Liberation: They are indispensable tools on the path. They help purify the mind of hatred and cruelty, create the merit needed to sustain one's practice, and are part of the ethical conduct necessary to achieve Nirvana. However, they are still seen as part of the conventional, conditioned world. The goal, an analytical cessation of your own suffering, is a permanent, uncompounded state, separate from the tools used to get there. It's like using a temporary, impermanent raft to cross a river to reach a permanent, stable shore.

3. Chittamatra (Yogachara or "Mind-Only" School)

The Chittamatra school makes a significant leap. It posits that there is no external world separate from the mind that perceives it.

• Nature: Compassion is no longer simply a reaction to an external suffering being. The suffering being that is the object of your compassion is understood to be a projection arising from karmic seeds within your own mind-stream (specifically, the ālaya-vijñāna or "storehouse consciousness"). Therefore, compassion becomes a profound act of recognizing the shared nature of all appearances, which are all "mind-only."
• Role in Liberation: Cultivating compassion is now a powerful method for purifying the storehouse consciousness. By realizing that "other" is not truly other, the self-cherishing that causes suffering begins to dissolve. The distinction between helping oneself and helping others becomes blurred.
• A Buddha's Compassion: For a Buddha, compassion is not a momentary, fleeting state. It is the spontaneous, effortless radiance of a completely purified mind. Having removed the dualistic delusion of self and other, a Buddha's enlightened activity naturally and continuously manifests as compassionate action, just as the sun naturally and continuously radiates light and heat.

4. Madhyamika (The "Middle Way" School)

This is where your question finds its most profound answer. The Madhyamika view is centered on the concept of emptiness (śūnyatā)—the understanding that all phenomena are empty of any inherent, independent, or intrinsic existence.

Svatantrika Madhyamika (The "Autonomous" Middle Way)

This subschool acts as a bridge. They assert that while phenomena are ultimately empty of inherent existence, they do have a conventional existence by way of their own character. A table is a table because it has the characteristics of a table.

• Nature: Compassion is conventionally real and functional. It is a distinct mental state that arises in relation to a conventionally real suffering being. However, both the compassionate mind and the suffering being are ultimately empty. The path involves holding both truths: cultivating conventional compassion while understanding its ultimate emptiness.

Prasangika Madhyamika (The "Consequentialist" Middle Way - The Highest View)

This school, considered the pinnacle of Buddhist philosophy in the Tibetan tradition, offers the most sophisticated resolution.

• Nature: Prasangikas assert that phenomena lack inherent existence even conventionally. Things exist merely as conceptual imputations or labels dependent on their parts, causes, and the minds that perceive them.

• The Union of Wisdom and Compassion: This is the crucial point. In the Prasangika view, compassion and the wisdom realizing emptiness are inseparable. They are like two wings of a bird, both essential for flight.

  • The deeper your understanding of emptiness (Ultimate Truth), the more you see that beings are not fixed, solid, or inherently real entities.
  • This very realization fuels an almost unbearable compassion (Conventional Truth). Why? Because you see that these non-inherently-existent beings are suffering immensely precisely because they are ignorant of their own empty nature. They grasp onto a solid "self" and "other," creating attachment, aversion, and all the causes of their pain.

• A Buddha's Compassion: For a fully enlightened Buddha, compassion is not a "metaphysical quality" that is "permanent" in the static, uncaused way the Vaibashikas define it. It is something far more dynamic and profound:

  • It is the spontaneous, dynamic display of the realization of emptiness.
  • Because a Buddha's realization is timeless and uninterrupted, their compassionate activity is also timeless, uninterrupted, and effortless. It radiates in all directions without thought or contrivance.
  • It is not a separate "thing" a Buddha has; it is what a Buddha is in action. The wisdom mind of a Buddha (Dharmakaya) and its compassionate manifestation (Rupakaya) are inseparable.

Conclusion: Resolving the Paradox

The schools resolve the paradox by redefining the nature of the ultimate state.

• The Vaibashika sees a permanent cessation, which is static and distinct from the impermanent path.
• The Chittamatra sees a permanent purified mind, whose nature is to radiate compassion.
• The Madhyamika-Prasangika sees the ultimate state not as static, but as the uninterrupted, dynamic union of wisdom and compassion. A Buddha’s compassion isn’t "permanent" like a rock; it is timelesslike a flowing river. It is the very expression of enlightenment, fueled by the ultimate understanding that the separation between self and other, on which suffering is based, was an illusion from the very beginning.

The Mind as a Perceiver

HOW PERCEPTIVE CAN THE MIND BECOME?

Question To A. I.: 

Is there a school of thought that posits that the so-called sixth mental consciousness — that of mind consciousness — could more directly perceive the outer world over the five sense consciousnesses, other than the Cittamatra school postulates?

GEMINI A. I.:

That is a fascinating and highly specific question that delves deep into comparative epistemology. While the standard Buddhist philosophical schools generally assign perception of the external world to the five senses, there is indeed a major school of thought that explicitly posits that the mind can, through training, perceive the outer world more directly and powerfully than the sense consciousnesses.

First, to briefly address the context of your question: within the mainstream progression of Buddhist schools (other than Chittamatra), the answer is generally no.

• Vaibashika & Sautrantika: These schools are firm that the five sense consciousnesses are the exclusive gateways for perceiving external phenomena (colors, sounds, smells, etc.). The sixth mental consciousness (mano-vijñāna) works with the data provided by the senses, synthesizes it, and deals with memories and concepts. It does not have its own independent channel to the external world of sights and sounds.
• Madhyamika: This school is more concerned with deconstructing the ultimate reality of perception itself. Conventionally, they would typically accept the Sautrantika model of perception. They would not posit a special role for the sixth consciousness in perceiving an external world, as their ultimate analysis shows both the world and the perceiving mind to be empty of inherent existence.

However, the primary school of thought that directly aligns with your question is the Yoga school of Indian Philosophy, particularly as codified by Patañali in the Yoga Sūtras.

The Yoga School and Direct Mental Perception

The Yoga school provides a detailed framework for how the trained mind (citta) can develop supernormal powers, or siddhis, which are explicitly described as forms of direct perception that transcend the limitations of the five physical senses.

Here is how their system answers your question:

1. Perception Beyond the Senses: The Yoga Sūtras state that through the practice of samyama—the combined application of intense concentration (dhāraṇā), meditation (dhyāna), and absorption (samādhi) on an object—the yogi can gain direct knowledge of that object.

2. Powers of Direct Perception: Several of the siddhis described are precisely the sixth mental consciousness perceiving the outer world directly:

   • Clairvoyance (Divine Sight): By performing samyama on the "light in the head," the yogi gains knowledge of things that are subtle, hidden, or distant. This is not seeing with the physical eyes, but a direct perception by the mind itself.
   • Clairaudience (Divine Hearing): By performing samyama on the relationship between the ear and space (ākāśa), the yogi can hear divine or distant sounds.
   • Knowledge of Other Minds: By performing samyama on the mental impressions of others, the yogi can directly know the content of another person's mind.

3. The Mechanism: The Yoga school posits that the physical senses are limited instruments. The mind (citta), when sufficiently calmed, concentrated, and purified, is not bound by these physical limitations. It can extend its reach and directly connect with the subtle essence of objects (tanmātras), or with objects at a distance, bypassing the normal channels of sense perception entirely.

In this view, the trained mental consciousness is not just re-processing old data from the senses. It becomes a primary organ of perception itself, and a far more powerful and subtle one than the eyes or ears. It can perceive the world "as it is" with a clarity and scope that the five senses, with their inherent physical and neurological limits, cannot match.

Other Related Traditions:

• Tantric Schools (Both Hindu and Buddhist Vajrayana): These traditions also contain numerous practices designed to awaken subtle energies and channels within the body (like the chakras and nadis). The goal of these practices is often to enable forms of non-ordinary perception where the mind directly apprehends reality without relying on the gross senses.

In conclusion, while mainstream Buddhist scholasticism generally does not support this idea, the Yoga school of Patañjali provides a comprehensive philosophical and practical framework that posits exactly what you are asking about: a system where the sixth mental consciousness can be developed to perceive the outer world far more directly and profoundly than the five sense consciousnesses.

Finding a Personal Aim

The Essence of Religious/Philosophical Organizations 

"You must understand," he said, "that every real religion, that is, one that has been created by learned people for a definite aim, consists of two parts. One part teaches what is to be done. This part becomes common knowledge and in the course of time is distorted and departs from the original. 

“The other part teaches how to do what the first part teaches. This part is preserved in secret in special schools and with its help it is always possible to rectify what has been distorted in the first part or to restore what has been forgotten. Without this second part there can be no knowledge of religion or in any case such knowledge would be incomplete and very subjective. This secret part exists in Christianity also as well as in other religions and it teaches how to carry out the precepts of Christ and what they really mean."

— Gurdjieff, In Search of the Miraculous 

Gurdjieff postulated that religions have two parts: the outer part that tells a follower what to do; and also an inner teaching — preserved secretly — which informs a follower how to carry out the first part.

Of the two religions that I am familiar with (Christianity & Vajrayana Buddhism), both would benefit from an accompanied secret, preserved inner teaching —i.e. an oral transmission relating how one can make progress on that Path.

The philosophical organization with which I am connected (the Gurdjieff teaching) claims to be transmitting an oral facet of Gurdjieff’s teaching. Perhaps. But in actuality, my own impression is that the teaching itself — the fourth way system of Gurdjieff — is on the whole not seen, not understood, not grasped, and not conveyed by the vast majority of Gurdjieff teachers. By “system”, I mean Gurdjieff’s teaching as a wholistic, effective, cohesive, and rational edifice of ideas and practices which eventually transforms oneself to the Path or Way, as G. describes in In Search of the Miraculous.

Christianity, similarly, is by and large not grasped as a system by its followers; although Christianity as a religion for everyman is at base a very simple system. Overall, it consists of two parts, as preached by John the Baptist, as well as by Jesus himself initially, along with his disciples. The twofold message of Christianity is: “(1,) Repent! (2,) For the Kingdom of Heaven is at Hand.” 

Repentance is the doorway to the Kingdom of Heaven; it is entirely necessary to purposely and intentionally engage oneself in repentance, at the start of the Christian Path. And repentance depends on the deep internal viewing and investigation of oneself — especially of the emotions, thoughts, and physical feelings throughout the many layers of oneself, conscious and unconscious.

The daily practice carried out by a follower of Christ is to: (1,) Love God with all your heart, mind, soul, and strength & (2,) Love your neighbor as yourself. This, in my estimation, is the core of Christianity. Though the actual carrying out the Christian teaching is a life-long struggle of learning and personal development.

Vajrayana Buddhism on the other hand is a very complex religion or system. Many of its contemporary adherents also on the whole seem to have little idea of what the Vajrayana path consists of. Historically though, there have been accomplished Siddhas — geniuses — who did understand the Tantric system thoroughly, who did make progress, and attained higher levels, including ultimately Buddhahood. 

The Aims of Buddhism and Christianity 

Christianity is a faith created for everyman. Everyman is born with an essence, and Christianity’s primary goal is to purify and preserve that essence. Its secondary goal is to bring the follower to God, into the arms of the Father.

In my opinion, it’s not so much that Christianity itself has lost its way. But rather, that society — and modern civilization overall — have become estranged from human essence. In this age it is extremely difficult to find a pure path, leading to an innocent self and also to God.

Buddhism has as its goal Buddhahood. There are various definitions of Buddhahood, but as far as I understand, my own concept of Buddhahood consists of several components:

1. The acquisition of the 10 Perfections.

2. A permanent, completely non-dual state of mind.

3. The eradication of all physical, emotional, and mental impurities.

4. Omniscience.

5. The 4 Buddha Bodies.

6. The ability to guide each person encountered onto the Path.

The Aim of Gurdjieff’s Fourth Way

“The teaching by itself cannot pursue any definite aim. It can only show the best way for men to attain whatever aims they may have.”

— Gurdjieff, In Search of the Miraculous 

Gurdjieff indicates that his teaching by itself simply has no Aim. This is true only to an extent. After speaking the above quote in In Search, Gurdjieff then asks several people in his meeting what their personal aims are. Gurdjieff then singles out one of the person’s aims mentioned as being the most harmonious with the Work: that aim being, the person wishing to be “master of myself”.

Gurdjieff’s system can allow any number of different aims to be accomplished by people. But the overriding goal of the system is the development of a being into “man number seven” — the perfect man. Once that end has been achieved, then any harmonious aim can be achieved easily. Man number seven knows what he wills, and has the ability to do that will.

Mankind Does Not Understand Its One Overarching Problem 

Man’s problem overall is that he cannot stay the identical same man psychologically from moment to moment. Each thought, mood, desire, or action lasts only a single moment, then an entirely new thought, mood, desire, or action replaces the former. Everything in a man’s mind is transient; changing constantly. Man’s nature is legion.

What is it that motivates a man? External input; outward circumstances. To be “master of himself” would be an amazing thing. But instead, we are all motivated by external things, events, and forces.

Sorrowfully, there is very little structure within almost anyone, psychologically. Everybody has a collection of mental habits, what Gurdjieff calls “rolls” — like automatic piano rolls that play a person’s song in response to every external input. But this is all accidental and ephemeral, not permanent and intentionally formed. And certainly there is no inner structure for any person; a structure that has been self-created with a long-term view of becoming a Saint or a Buddha or a “man number seven”.

Mankind’s Solution: Self-Creation of a “Solid” Inner Structure 

For Man to create an internal structure, he must first understand the ephemeral underlying structure he already has, including the activity of his various nascent centers, along with the energies they use. Then he must leverage  — through the ongoing practice of self-remembering — the limited, lower energies of thought and emotion he currently uses, into higher energies, which can then power the middle and inner parts of his centers. Finally, a method must be devised to solidify or crystallize the middle and inner parts of his centers. This activity is the development of “being” for a Man or Woman; or rather, it is the creation of a permanent inner psychological structure.

A person, no matter how high a level of priest or teacher he/she is, who has not consciously done the hard work of crystallizing an internal psychological structure within their being, is exactly the same as any other unformed person on this earth. He/she can boast of no real internal development or inner superiority. They are simply “lucky” to have the job and authority that they have. They are absolutely at the same level as anyone else, not an iota better.

“Men are what they are and they cannot be different. War has many causes that are unknown to us. Some causes are in men themselves, others are outside them. One must begin with the causes that are in man himself. How can he be independent of the external influences of great cosmic forces when he is the slave of everything that surrounds him? He is controlled by everything around him. If he becomes free from things, he may then become free from planetary influences. 

"Freedom, liberation, this must be the aim of man. To become free, to be liberated from slavery: this is what a man ought to strive for when he becomes even a little conscious of his position. There is nothing else for him, and nothing else is possible so long as he remains a slave both inwardly and outwardly. But he cannot cease to be a slave outwardly while he remains a slave inwardly. Therefore in order to become free, man must gain inner freedom. 

"The first reason for man's inner slavery is his ignorance, and above all, his ignorance of himself. Without self-knowledge, without understanding the working and functions of his machine, man cannot be free, he cannot govern himself and he will always remain a slave, and the plaything of the forces upon him. 

"This is why in all ancient teachings the first demand at the beginning of the way to liberation was: 'Know thyself.'”

— Gurdjieff, In Search of the Miraculous 

A Collation of the Gods within the Vedic Hymns

A QUESTION AND RESPONSE REGARDING THE VEDIC GODS:

Question to GEMINI A. I.: 

Can you please give me a collation of the various Gods of the Vedas; denoting, under each deity, the specific hymns they appear in?? Thanks!

GEMINI’S Response:

The Vedas, particularly the Rigveda, are a foundational text of Hinduism and contain a rich pantheon of deities. The hymns are primarily invocations and praises to these gods, seeking their blessings and assistance. Here's a collation of prominent Vedic gods and some of the hymns they appear in, focusing on the Rigveda which is the oldest and most extensive collection of hymns:

Major Vedic Deities and Their Hymns

1. Indra

Indra is one of the most prominent deities in the Rigveda, often depicted as a powerful warrior god, king of the Devas, and the god of thunder, storms, and war. He is celebrated for his prowess in defeating the demon Vritra, releasing the waters, and bringing prosperity.

Hymns featuring Indra:

 * Rigveda Book 1: RV 1.7, RV 1.155 (with Vishnu)

 * Rigveda Book 2: RV 2.12

 * Rigveda Book 6: RV 6.18, RV 6.69 (with Vishnu), RV 6.72 (with Soma)

 * Indra has approximately 250 hymns dedicated to him.

2. Agni

Agni is the god of fire, the sacrificial fire, and a messenger between humans and gods. He is central to Vedic rituals, carrying offerings to the deities.

Hymns featuring Agni:

 * Rigveda Book 1: RV 1.1, RV 1.75, RV 1.97, RV 1.145, RV 1.189

 * Rigveda Book 2: RV 2.8

 * Rigveda Book 3: RV 3.18

 * Rigveda Book 4: RV 4.4, RV 4.11, RV 4.13, RV 4.14 (with Surya)

 * Rigveda Book 5: RV 5.8, RV 5.13, RV 5.24

 * Rigveda Book 6: RV 6.9

 * Rigveda Book 7: RV 7.10, RV 7.15

 * Rigveda Book 10: RV 10.16, RV 10.191

 * Agni is invoked in around 200 hymns.

3. Soma

Soma is both a deity and a sacred intoxicating drink used in Vedic rituals. The entire Ninth Mandala of the Rigveda is dedicated to Soma Pavamana, "clarifying Soma," describing its purification and effects.

Hymns featuring Soma:

 * Rigveda Book 6: RV 6.72 (with Indra), RV 6.74 (with Rudra)

 * Rigveda Book 8: RV 8.48

 * Rigveda Book 9: RV 9.4, RV 9.31, RV 9.36, RV 9.59, RV 9.67, RV 9.94, RV 9.104, RV 9.112 (Soma Pavamana)

 * Soma has approximately 123 hymns dedicated to it, primarily in Mandala 9.

4. Surya

Surya is the Sun god, the dispeller of darkness, and the source of light, warmth, and life. He is often associated with the eye of Mitra and Varuna.

Hymns featuring Surya:

 * Rigveda Book 1: RV 1.50, RV 1.115 (with particular reverence for the "rising sun")

 * Rigveda Book 4: RV 4.14 (with Agni)

 * Rigveda Book 7: RV 7.63

 * Rigveda Book 10: RV 10.37, RV 10.158

 * While mentioned frequently, Surya has around 8 dedicated hymns.

5. Varuna

Varuna is a prominent Adityas, often associated with cosmic and moral order (Rta), water, and the sky. He is a guardian of truth and punishes those who deviate from the moral path.

Hymns featuring Varuna:

 * Rigveda Book 2: RV 2.28

 * Rigveda Book 7: RV 7.86, RV 7.89

 * Often paired with Mitra (Mitra-Varuna), such as RV 7.63.

 * Varuna has approximately 46 dedicated hymns.

6. Ushas

Ushas is the goddess of Dawn, praised for her beauty, her role in dispelling darkness, and awakening life. She is a symbol of new beginnings and cosmic order.

Hymns featuring Ushas:

 * Rigveda Book 1: RV 1.48, RV 1.92, RV 1.113, RV 1.124

 * Rigveda Book 3: RV 3.61

 * Rigveda Book 7: RV 7.75, RV 7.77, RV 7.78, RV 7.79, RV 7.81

 * Rigveda Book 8: RV 8.47

 * Rigveda Book 10: RV 10.172

 * Ushas is mentioned in numerous hymns, with around 21 hymns specifically dedicated to her.

7. Rudra

Rudra is a fierce and powerful deity, associated with storms, wind, hunt, and medicine. He is also described as a benevolent healer. In later Hinduism, he is often identified with Shiva.

Hymns featuring Rudra:

 * Rigveda Book 1: RV 1.43 (with Soma), RV 1.114

 * Rigveda Book 2: RV 2.33

 * Rigveda Book 6: RV 6.74 (with Soma)

 * Rigveda Book 7: RV 7.46

 * Rudra has at least 4 dedicated hymns and appears in others.

8. Vishnu

While not as prominent in the Rigveda as Indra or Agni, Vishnu is an important deity associated with his three strides (Trivikrama), encompassing the entire cosmos. He is depicted as a benevolent preserver.

Hymns featuring Vishnu:

 * Rigveda Book 1: RV 1.154, RV 1.155 (with Indra)

 * Rigveda Book 6: RV 6.69 (with Indra)

 * Vishnu has at least 6 hymns dedicated to him.

9. Ashvins (Nasatyas)

The Ashvins are divine twin horsemen, associated with dawn, light, and healing. They are known for their youth, beauty, and their ability to bring aid and succor.

Hymns featuring the Ashvins:

 * Rigveda Book 1: RV 1.3, RV 1.22, RV 1.34, RV 1.46-47, RV 1.112, RV 1.116-120, RV 1.157-158, RV 1.180-184

 * Rigveda Book 3: RV 3.58

 * Rigveda Book 4: RV 4.43-45

 * Rigveda Book 5: RV 5.73-78

 * Rigveda Book 6: RV 6.62-63

 * Rigveda Book 7: RV 7.67-74

 * Rigveda Book 8: RV 8.5, RV 8.8-10, RV 8.22, RV 8.26, RV 8.35, RV 8.57, RV 8.73, RV 8.85-87

 * Rigveda Book 10: RV 10.24, RV 10.39-41, RV 10.143

 * More than 50 hymns are specifically dedicated to the Ashvins.

10. Vayu/Vata

Vayu (or Vata) is the god of wind and air, often closely associated with Indra.

Hymns featuring Vayu:

 * Rigveda Book 10: RV 10.168

 * Vayu has about 12 dedicated hymns.

11. Savitr

Savitr is a solar deity, representing the stimulating power of the sun. The famous Gayatri Mantra is addressed to Savitr.

Hymns featuring Savitr:

 * Rigveda Book 1: RV 1.35

 * Rigveda Book 4: RV 4.53

 * Rigveda Book 7: RV 7.45

 * Savitr has about 11 dedicated hymns.

12. Maruts

The Maruts are a group of storm deities, attendants of Indra, known for their strength, noise, and benevolence as rain-givers.

Hymns featuring the Maruts:

 * The Maruts have around 38 dedicated hymns.

13. Mitra

Mitra is an Aditya, associated with contracts, honesty, friendship, and light. He is frequently invoked alongside Varuna (Mitra-Varuna).

Hymns featuring Mitra:

 * Rigveda Book 7: RV 7.63 (with Varuna)

 * Mitra has approximately 28 dedicated hymns.

14. Brihaspati

Brihaspati (also known as Brahmanaspati) is the divine priest or preceptor of the gods, associated with prayer, wisdom, and speech.

Hymns featuring Brihaspati:

 * Brihaspati has about 8 dedicated hymns.

15. Pushan

Pushan is a solar deity associated with journeys, paths, prosperity, and cattle. He guides travelers and protects livestock.

Hymns featuring Pushan:

 * Rigveda Book 1: RV 1.42

 * Pushan has about 10 dedicated hymns.

16. Vishvedevas (All-Gods)

This is a collective term for "all the gods," invoked together when no specific deity is meant, or when all deities are to be honored.

Hymns featuring Vishvedevas:

 * Rigveda Book 10: RV 10.101

 * The Vishvedevas are invoked around 70 times.

This collation provides a general overview based on the prominence of these deities in the Vedic hymns, particularly the Rigveda. The exact number of hymns can vary slightly depending on the interpretation and classification by different scholars.

The Vedic Gods, Associated with the Body: An A. I. Answer

 QUESTION to A. I.:

In the Upanishads, various deities are associated with the senses or perhaps the elements of the human body. Can you list these, please?

ANSWER Gemini A. I.:

Yes, the Upanishads often draw profound correspondences between the microcosm (the human being, including senses and bodily functions) and the macrocosm (the universe and its governing deities). This was a way to understand the interconnectedness of all existence and to see the divine operating within oneself.

Here's a list of common associations found in various Upanishads, particularly texts like the Aitareya, Brihadaranyaka, Chandogya, and Prashna Upanishads. Keep in mind that there can be slight variations across different texts or interpretations.

Senses (Indriyas) and Associated Deities:

1. Eye (Cakṣus) / Sight:

   • Āditya (the Sun): This is the most common association. The sun illuminates the world, enabling sight. (e.g., Aitareya Upanishad 1.1.4, Brihadaranyaka Upanishad 3.2.13 - though here it's the Purusha in the Sun)

2. Ear (Śrotra) / Hearing:

   • Digdevatas (Deities of the Quarters/Directions of Space): Sound travels through space from all directions. (e.g., Aitareya Upanishad 1.1.4)
   • Sometimes also generally associated with Ākāśa (Ether/Space) itself.

3. Nose (Nāsikā) / Smell:

   • Ashvins (Twin Vedic deities, divine physicians): They are associated with breath and the nose. (e.g., Aitareya Upanishad 1.1.4 in some interpretations where Vayu entering as breath is linked to them, or more directly Prithvi/Earth as the source of odors).
   • Prithvi (Earth): The earth is the source of most odors.
   • Sometimes Vāyu (Wind), as it carries smells.

4. Tongue (Jihvā) / Taste (and sometimes Speech):

   • Varuṇa (Deity of Waters): Taste is perceived through moisture. (This is a common Puranic and later correspondence, but the Upanishads often link speech here).
   • Apaḥ (Waters): Similar to Varuna.
   • For speech aspect of tongue: Agni (Fire) – see below.

5. Skin (Tvak) / Touch:

   • Vāyu (Wind/Air): The wind is what touches the skin and allows the sensation of touch. (e.g., Aitareya Upanishad 1.1.4 where plants and trees, representing skin/hair, are associated with the tactile world Vayu governs).

Organs of Action (Karmendriyas) and Other Bodily Functions/Elements:

6. Mouth / Speech (Vāk):

   • Agni (Fire): Fire is associated with speech and expression. (e.g., Aitareya Upanishad 1.1.4, Brihadaranyaka Upanishad 1.4.6)

7. Mind (Manas):

   • Chandra (the Moon): The mind is often seen as reflective and cool like the moon. (e.g., Aitareya Upanishad 1.1.4)

8. Breath (Prāṇa) / Nostrils (for breathing):

   • Vāyu (Wind/Air): Prana as the vital breath is directly the domain of Vayu. (e.g., Aitareya Upanishad 1.1.4, Prashna Upanishad 2.9)
   • Prana itself is often elevated to the highest principle, sometimes equated with Brahman, and is considered the chief of all senses/functions, with other deities being subservient to it or aspects of it.

9. Hands (Hastau) / Grasping:

   • Indra (King of Gods, associated with power and action): (e.g., Brihadaranyaka Upanishad 3.2.13 - though here it is the Purusha in lightning/Indra)

10. Feet (Pādau) / Locomotion:

    • Viṣṇu (The Pervader, known for his three strides): (e.g., Aitareya Upanishad 1.2.4, though this is more about where the deity desired to enter, not explicitly the final residing)

11. Heart (Hṛdaya):

    • The seat of the Ātman (Self) or Brahman. While deities reside in functions, the heart is often where the ultimate reality is said to dwell.
    • Chandra (Moon) can also be associated with the heart when the heart is considered the seat of the mind (Manas). (Aitareya Upanishad 1.1.4 links mind to moon and heart to mind)

12. Navel / Apāna (Downward Breath, Excretion):

    • Mṛtyu (Death): The apana is linked to the processes that lead to the decay and dissolution of the body. (e.g., Aitareya Upanishad 1.1.4)

13. Generative Organ (Upastha) / Procreation:

    • Prajāpati (Lord of Creatures): The deity of procreation.
    • Apaḥ (Waters) or Retaḥ (Seed): (e.g., Aitareya Upanishad 1.1.4 links seed/waters to the generative organ)

Example from Aitareya Upanishad (1.1.4 & 1.2.4):

The Aitareya Upanishad provides a vivid account of the Cosmic Being (Purusha) being formed, and then deities seeking an abode in the human form. When the human form was created:

• Fire (Agni) became Speech and entered the mouth.
• Wind (Vayu) became Breath (Prana) and entered the nostrils.
• Sun (Aditya) became Sight and entered the eyes.
• Directions (Digdevatas) became Hearing and entered the ears.
• Plants and Trees (representing sensation on skin) became Hairs and entered the skin.
• Moon (Chandra) became Mind and entered the heart (as the seat of mind).
• Death (Mrityu) became Apana (downward breath) and entered the navel.
• Waters (Apaḥ) became Semen/Seed and entered the generative organ.

These correspondences were vital for Upanishadic practices like the antaragnihotra (internal fire sacrifice) or meditations where one identifies personal functions with cosmic powers, leading to a realization of unity with the divine.

The “Breath-Wind Magicians” from the Early Upanishads: A Conversation with A. I.

An Excerpt from, “The Naturalistic Tradition in Indian Thought”; by Dale Riepe:

“The point of view represented by Uddalaka appears to have been that of the Breath-Wind Magicians who held, as opposed to their idealistic opponents, that the breath rather than thought or words was the most important element of the human being: briefly, a distinction between holding stuff rather than thought to be primary. Of such Breath-Wind Magicians who foreshadow the later clear-cut naturalistic outlook, there are at least eighteen among the one hundred thinkers mentioned in the oldest Upanishads. That would mean that roughly 18 per cent of the characters mentioned in compositions written before 626 B. C. tended toward a naturalistic interpretation of life. The more important of these include Ushasti, Baka, Kaushitaki, Raikva, Pratrda, Budkil, and Paingya. Ushasti, Budila, Baka, and Raikva are mentioned in the Chandogya Upanishad; Kaushitaki, Paingya, and the Anonymous One, in the Kaushitaki Upanishad; and the same Budila, in the Satapathabrahmana. Ushasti and the other Breath-Wind Magicians believed in rather earthly deities and tried to explain phenomena in terms of the fluctuations of breath and air instead of supernatural activities.” 

QUESTION to A.I.:

….. The preceding quote is regarding a class of thinkers or “magicians” — breath-wind magicians — in the early Upanishads. Could you please research these “breath-wind magicians” and give me a rundown of their ideas and activities within the Upanishads?

GEMINI A.I.:

Okay, this is a fascinating quote and provides a specific lens through which to view certain Upanishadic thinkers. The author of your book categorizes a group as "Breath-Wind Magicians," emphasizing their focus on prana (breath or vital energy) and vayu (wind/air) as the fundamental principle of life, often in a way that could be seen as more "naturalistic" compared to purely idealistic philosophies focusing on thought or consciousness alone. The term "magician" likely refers to their profound understanding and perceived ability to influence or explain the world through these powerful, vital forces, rather than literal sorcery in most cases.

Let's explore the individuals mentioned and their ideas and activities as depicted in the early Upanishads, keeping in mind this "Breath-Wind Magician" framework:

General Characteristics of the "Breath-Wind Magicians" (as per the quote):

• Primacy of Breath/Wind: They held that breath (prana/vayu) is the most important element in a human being and the cosmos, more so than thought (manas) or speech (vak).

• Naturalistic Outlook: They tended to explain phenomena through the functions and fluctuations of breath and air, rather than relying solely on supernatural beings or activities for causation, though they acknowledged "earthly deities."

• Contrast with Idealism: Their views were opposed to more purely "idealistic" schools that might have prioritized consciousness or abstract principles.

• Esoteric Knowledge: Understanding and potentially manipulating prana was a source of power and insight, hence the "magician" label, suggesting a mastery over vital, subtle energies.

Here's a rundown of the mentioned figures and their likely connection to these ideas:

1. Ushasti Chakrayana (Chāndogya Upanishad I.10-11)

• Role & Story: Ushasti is depicted as a learned but impoverished Brahmin during a famine. He confronts priests performing a sacrifice, challenging their knowledge of the deities to whom the chants are addressed. He reveals that if they chant without knowing the underlying deity, their "head would fall off."

• Connection to Breath/Wind & Deities:

• When asked which deity pertains to the prastava (introductory chant), he names Prana (Breath). He states, "Verily, all these beings enter into breath, and out of breath they arise."

• For the udgitha (main chant), he names Aditya (the Sun) as the deity, which is closely linked to energy and life.

• For the pratihara (concluding chant), he names Anna (Food), which sustains breath and life.

• Thinking & Activity: Ushasti emphasizes the fundamental importance of Prana as the ultimate support and origin/destination of all beings. His knowledge gives him power over others in a ritual context. He links Prana to specific parts of the sacrifice, showing its centrality. The "earthly deities" aspect is seen in his identification of Prana, Aditya, and Anna as the presiding forces, which are more tangible or perceivable compared to an abstract, formless Brahman initially. His challenge to the priests suggests a deep, perhaps esoteric, understanding of the true meaning behind rituals, centered on vital forces.

2. Baka Dalbhya / Glava Maitreya (Chāndogya Upanishad I.12)

• Role & Story: He is described as having gone to a quiet place to repeat the Vedas. A white dog appears, followed by other dogs, all asking the white dog to procure food for them by chanting. The white dog (interpreted by some as Baka himself or a symbolic representation) then begins the Hinkāra (a preliminary vocalization in Sama Veda chants) with the syllable "Om," and the dogs chant, "Om, let us eat! Om, let us drink!..."

• Connection to Breath/Wind & Deities: This rather unusual story, known as the "dogs' udgitha," is often interpreted as a satire on priests who chant for material gain. However, it also subtly points to the life-sustaining aspect of chanting and its connection to basic needs, which are intrinsically linked to Prana (life energy). The sounds and chants themselves are carried by breath. While not directly about prana as a cosmic principle in the same way as Ushasti, the focus on the power of sound (produced by breath) for sustenance has a "naturalistic" or pragmatic undertone. The "earthly deities" here are not explicitly named, but the desire for food and drink reflects fundamental life needs.

• Thinking & Activity: Baka's story highlights the power inherent in sacred utterances and their connection to life's basic necessities. It can be seen as an early exploration of the potency of sound and breath, perhaps hinting at practices that use sound for material or vital ends.

3. Kaushitaki (Kaushītaki Upanishad)

• Role & Story: The Kaushītaki Upanishad is named after him, or perhaps a lineage. The text itself contains extensive discussions on Prana. Pratardana's dialogue with Indra (see below) is a key part of this Upanishad.

• Connection to Breath/Wind: The Kaushītaki Upanishad is a primary source for doctrines exalting Prana.

• It explicitly identifies Prana as Brahman (Kaush. Up. 2.1, 2.2).

• It describes Prana as the chief among the vital functions (speech, sight, hearing, mind), stating that all others depend on it. When prana departs, all others depart.

• It details the "Dialogue of the Vital Breaths" where prana proves its superiority over other senses/faculties.

• The "Paryanka Vidya" (doctrine of the couch) in this Upanishad describes the soul's journey after death, where understanding Prana is crucial.

• Thinking & Activity: Thinkers associated with the Kaushitaki school clearly elevated Prana to the highest philosophical status, equating it with the ultimate reality, Brahman. They engaged in detailed analysis of Prana's functions, its relationship to other senses, and its cosmological significance. This represents a profound systematization of "breath-centric" philosophy.

4. Raikva (Chāndogya Upanishad IV.1-3)

• Role & Story: Raikva, known as "Raikva with the cart," is depicted as a seemingly humble man, found scratching his itches under a cart. King Janashruti Pautrayana, despite his generosity, is told by swans that his fame is less than Raikva's. Janashruti seeks him out to learn from him.

• Connection to Breath/Wind: Raikva teaches that Vayu (Wind/Air) is the great "absorber" or "gatherer-unto-itself" (samvarga). "For when fire goes out, it goes into Vayu. When the sun sets, it goes into Vayu. When the moon sets, it goes into Vayu. When water dries up, it goes into Vayu. Vayu, verily, absorbs them all." He then extends this to the microcosm: Prana (Breath) is the absorber in the individual. "When a man sleeps, speech goes into Prana, sight goes into Prana, hearing goes into Prana, mind goes into Prana. Prana, verily, absorbs them all."

• Thinking & Activity: Raikva's teaching provides a clear instance of explaining cosmic and individual phenomena through a natural element (Vayu/Prana). He establishes a direct analogy between the macrocosm (Vayu absorbing cosmic elements) and the microcosm (Prana absorbing bodily functions). This is a strong example of the "naturalistic" interpretation mentioned in the quote. He is sought out for his wisdom, which is tied to this understanding of Vayu/Prana as the ultimate absorbent principle.

5. Pratrda / Pratardana Daivodāsi (Kaushītaki Upanishad III)

• Role & Story: King Pratardana comes to Indra's abode and is granted a boon. Pratardana wisely asks Indra to choose the boon that Indra deems most beneficial for mankind. Indra declares, "Prana, verily, is consciousness (prajñātman)... Meditate on me as life, as immortality."

• Connection to Breath/Wind: Indra (a prominent "earthly deity" or a high god in the Vedic pantheon) reveals to Pratardana that Prana is Prajñātman (conscious self, intelligence-self). Indra states, "I am Prana... He who meditates on me as life, as immortality, reaches his full term of life in this world and obtains immortality and indestructibility in the heavenly world." The dialogue extensively explores how Prana is identical with consciousness and underpins all sensory functions and life itself.

• Thinking & Activity: This section is a cornerstone of Prana-vidya (knowledge of Prana). Pratardana elicits from Indra the profound teaching that Prana is not just vital air but also the very essence of consciousness and immortality. This identifies Prana with the highest principle of individual existence and links it directly to a powerful deity, Indra, who embodies this vital force. This aligns with the "earthly deities" and the supreme importance of breath.

6. Budila Āshvatarāshvi (Chāndogya Upanishad V.19.1 & Shātapatha Brāhmana XI.6.2.1-10)

• Role & Story (Chāndogya): In the context of the Vaishvanara Vidya (doctrine of the Universal Self), Budila, along with other sages, approaches King Ashvapati Kaikeya for instruction. Budila's specific contribution or question in this section of the Chāndogya is part of a larger dialogue about the nature of Atman Vaishvanara.

• Role & Story (Shātapatha Brāhmana): The Shātapatha Brāhmana (a prose commentary on the Vedas, pre-dating but also overlapping with early Upanishads) contains a story where Budila Āshvatarāshvi discusses the Agnihotra sacrifice with sages. He is questioned about the nature of sleep and waking, and he explains that when a person sleeps, their speech, sight, mind, and hearing enter into prana, and upon waking, they re-emerge from prana. This is very similar to Raikva's teaching.

• Connection to Breath/Wind: In the Shātapatha Brāhmana, Budila explicitly describes Prana as the entity into which all sensory and mental functions merge during sleep and from which they arise upon waking. This emphasizes Prana as the sustaining force of individual consciousness and faculties.

• Thinking & Activity: Budila is presented as a knowledgeable sage participating in high-level philosophical discussions (Vaishvanara Vidya) and as an authority on the significance of Prana in the context of fundamental life processes like sleep and waking, as well as its connection to sacrificial understanding.

7. Paingya (Kaushītaki Upanishad & possibly the lost Paingya Upanishad)

• Role & Story: Paingya is mentioned in the Kaushītaki Upanishad (e.g., 2.5 in some recensions) as a proponent of certain views, often related to prana or the relative importance of different vital functions. The "Paingya Rahasya Brahmana" or "Paingya Upanishad" is a lost text, but references to Paingya's doctrines exist.

• Connection to Breath/Wind: Doctrines attributed to Paingya often center on the supremacy of Prana. For example, there's an account where different vital functions (speech, eye, ear, mind) depart one by one to see if the body can survive without them, but only when Prana begins to depart do all other functions weaken, thus establishing Prana's supremacy. This is a classic "dialogue of the vital breaths" motif found in several Upanishads.

• Thinking & Activity: Paingya appears to be a significant figure in the lineage of thinkers who systematically argued for the primacy of Prana. His teachings likely involved illustrative stories and arguments to demonstrate Prana's foundational role in sustaining life and all other bodily and sensory functions.

8. The Anonymous One (in Kaushītaki Upanishad)

• The Kaushītaki Upanishad contains many passages exalting Prana that are not attributed to a specific sage but are presented as established teachings. For example:

• "Prana is indeed Brahman" (Kaush. Up. 2.1).

• The detailed description of the "Prana Agnihotra" (Kaush. Up. 2.5 in some editions), an internalized "fire sacrifice" where one offers one's breath and speech to Prana, recognizing Prana as the recipient of all offerings. This is a powerful example of ritual internalization centered on breath.

• The idea that all deities are manifestations of Prana, or that Prana is the life of the gods (e.g., Kaush. Up. 2.2, linking Prana to Indra and Prajapati).

Summary of Ideas and Activities:

The thinkers listed (and the anonymous teachings) engaged in:

1. Philosophical Inquiry & Debate: They actively questioned and debated the fundamental constituents of reality and human existence, often championing Prana/Vayu against other principles like mind or speech.

2. Observation of Natural Processes: Their emphasis on breath/wind suggests an observation of physiological processes (breathing, life, death, sleep) and natural phenomena (wind, sun, fire) to draw conclusions about the cosmos. This underpins the "naturalistic" label.

3. Cosmological Analogies: They frequently drew parallels between the microcosm (the individual human being and their Prana) and the macrocosm (the universe and Vayu/cosmic Prana), as seen with Raikva and Budila.

4. Reinterpretation & Internalization of Ritual: Some, like Ushasti, emphasized understanding the true deities (like Prana) behind rituals. The Prana Agnihotra in the Kaushītaki Upanishad is a prime example of internalizing external Vedic sacrifices into meditative practices focused on breath.

5. Teaching & Discipleship: Figures like Raikva, Ushasti, and those within the Kaushītaki tradition were sought out as teachers for their profound knowledge.

6. Association with Deities: They often linked Prana/Vayu to specific Vedic deities (Indra, Vayu, Aditya, Prajapati), interpreting these deities as personifications or controllers of these vital forces, thus connecting with "earthly" or at least more tangible divine powers.

7. Developing "Prana Vidya" (Science of Breath): Collectively, they contributed to a sophisticated body of knowledge about Prana, its functions, its control, and its philosophical implications. This "vidya" (knowledge/science) could be seen as the basis for the "magician" epithet, as mastery of this knowledge implied mastery over life's fundamental forces.

The term "Breath-Wind Magicians," as used by the author of your book, seems to aptly capture this group's focus on the tangible, vital, and powerful forces of breath and wind, often explaining life and the cosmos through their workings, and potentially engaging in practices that harnessed this understanding. Their approach was indeed a distinct and influential current within the diverse tapestry of early Upanishadic thought.

Shambhala

The Kingdom of Shambhala is a peripheral subject within the Kalacakratantra, a Highest Yoga Tantra of Tibetan Buddhism. The Kingdom is described as a quasi-mythical (some say real) region on Earth not far from Tibet. Shambhala is ruled by a succession of kings, kings who rule a populace all dedicated to the practice of the Kalacakratantra: the quick Path to Enlightenment.

 

Like in the popular classic movie, Shangri-La, Shambhala is not easy to find. The journey to this mythical Kingdom is said to be either by means of long, difficult, and dangerous travel; or alternatively through a rigorous process of inner, spiritual development.

 

FINDING THE INNER SHAMBHALA

 

“Now He (Jesus) was questioned by the Pharisees as to when the kingdom of God was coming, and He answered them and said, “The kingdom of God is not coming with signs that can be observed; nor will they say, ‘Look, here it is!’ or, ‘There it is!’ For behold, the kingdom of God is in your midst.”

 

— Luke 17:20

 

In reality , like the “Kingdom of God”, the Kingdom of Shambhala, is somewhere nearby, close, yet in another dimension; accessible only via a particular inner spiritual development. Popular religious thought might consider one’s entry into paradise to be dependent upon obtaining a metaphorical golden ticket, a ticket maybe consisting of possessing the “correct belief”. However, there’s no shortcut for anyone getting past the essential hard work of mental/emotional introspection. There is no easy way around the journey’s first spiritual task: that of facing oneself and reflecting upon one’s own downfalls and shortcomings.

 

THE OUTER REFLECTS THE INNER

 

One thing that is essential to consider, when looking to find any spiritual location or higher-dimensional location, is that a place of refined spirituality is invariably also highly organized and structured in some way. The residents of any spiritual location would also have to invariably possess, in their inner make up, a reflection of the spiritual structure and organization of their outer paradise. There are no outlaws in paradise.

 

One could alternatively say, that when the internal spiritual structure of a person starts to gel or crystallize into an organized pattern, the outer environment of that same person — in a correspondence — begins to gel and crystallize spiritually, as well. In other words, The outer world starts to reflect that person’s improved inner reality.

 

THE WAY

 

This inner evolution resulting into entry into a new spiritual dimension can not be accomplished through any of our usual discursive thinking, or through our lower desires relating to the outer physical body.

 

The entry to a higher dimensional life begins first of all, with resisting against inner mechanicalness. It starts with work creating an inner friction, a struggle between ‘yes’ and ‘no’ within the framework of daily life. The journey starts with the effort to make good inner choices. This is the so-called “Spiritual Jihad”, or personal struggle with oneself.

 

Then next, the second leg of progression higher involves the creation of actual metaphysical “organs” or centers within the body. These are “centers of gravity” made from the raw  substances of emotion and thought. These are inner structures of feeling and thinking which amass — through hard spiritual work — more and more “Being and Knowledge”. The more Being and Knowledge one accumulates, the more spiritual and refined becomes one’s feeling and thinking. (“Being”, here, represents the evolution of the emotions; and “Knowledge” represents evolution of the intellect and consciousness.)

 

THE STRUCTURE OF OUR INNER & OUTER REALITY 

 

The Buddhists postulate a tripartite structure of Reality. That is, they say our world has three qualities, all bound together inseparably, but on three successively higher levels. The three qualities or levels are 1. Materiality or Desire 2. Function or Meaning, and 3. Spirit or Holiness.

 

The first aspect or quality of reality is what the Buddhists call the desire realm, which is the world where we live our everyday lives. Its disorganization reflects our inner confusion. It is a place of flux and impermanence, of inner and outer “no-self”.

 

The second dimensional aspect, that of function and meaning, correlates to what the Buddhists call the form realm. Form realm elements would include those same elements which the Mahayana Buddhists practice and struggle to accumulate: the six perfections (generosity, morality, patience, joyful effort, concentration, & wisdom).

 

When a human being has, through sustained effort, developed some inner structure, or rather, to put it another way, developed a maturity that incorporates the foregoing six qualities, then a corresponding higher, outer environment emerges in relation to that inner structure. The elements of the desire realm are then purified for that human being, and he/she at that time exists in the form realm.

 

The effort of creating an inner structure, in alignment with one’s higher aims, is known as the art of making a soul. And the first step in this process of construction is recognizing one’s own mental impermanence, the flux of one’s own thoughts and desires — all arising, abiding, and ceasing in reaction to the outer world. Once this realization dawns, then it becomes possible to create stable centers of feeling and thinking out of these fluid elements.

 

When the soul is built or created out of the spiritual elements of the form realm, and when it has finally been completed, then the form realm itself magically appears in the outer surrounding environment.

 

The third aforesaid dimension of Reality — that of Spirit or Holiness — is essentially what the Buddhists call the formless realm. It is called formless because within it there is no duality, no separation between subject and object, between the observer and the observed. And further, at this level man himself is divine.

 

HIGHER BODIES; HIGHER WORLDS

 

The Greek-Armenian teacher G. I. Gurdjieff spoke of the possibility of developing higher bodies; bodies evolved out of our inner mental/emotional potential. Each higher body is somehow connected to its corresponding higher world, each body effectively residing in each of these higher realms. Gurdjieff’s 4th and highest body, the “Divine Body”, when developed, exists in a divine segment of Reality: what the Buddhists denote as a pure realm or Buddha realm.

 

INCLUSIVE OF ALL

 

The Buddhist Tantrics do strive to achieve Buddhahood in one lifetime. But they strive not just for themselves. They create a virtual universe, or mandala, around themselves, encompassing all reality and all living beings. All sentient beings are then included in their infinitely radiating bliss and omniscience.

 

We all potentially live in our own slice of the Kingdom of Shambhala. Through inner struggle and a focused effort, our world can gradually shift into a more spiritual realm, into that ultimately pure dimension, just a hair’s breadth away from us. We can live in a universe of a different quality, only a single dimension distant from us.