The Path of Intellect To Consciousness

 

THE VALUE OF INTELLECT

Question:

“Is it true that yogis posit that the direct path to knowing Purusha/Prakriti is through the substance of Mahat?”

Gemini:

Yes, that's an insightful and generally accurate statement, particularly within the Sāṃkhya philosophical system and the Yoga system that builds upon it (often called Classical Yoga or Pātañjala Yoga, as codified in the Yoga Sūtras).

Let's break down why this is the case.

The Sāṃkhya-Yoga Framework: Purusha, Prakriti, and Mahat

1. Purusha (पुरुष):

   • Nature: The pure, transcendent Consciousness. It is singular, immutable, eternal, and completely aloof from the material world. It is the "Seer" or "Witness." It is not affected by anything. There are countless individual Purushas.

2. Prakriti (प्रकृति):

   • Nature: The primal, unmanifest material nature. It is unconscious, eternally active, and composed of three fundamental qualities (guṇas)—Sattva (illumination/purity), Rajas (activity/passion), and Tamas (inertia/darkness).¹ Prakriti is the material cause of the entire phenomenal world, from the subtlest mental faculties to the grossest physical elements.

3. Mahat (महत्) / Buddhi (बुद्धि):

   • Nature: This is the first evolute of Prakriti.² When Purusha's presence (even its mere proximity) causes a disturbance in the equilibrium of the guṇas of Prakriti, the very first thing to manifest is Mahat.

   • Linguistic Meaning: "Mahat" means "the Great One" or "the Great Principle." It is often called Buddhi in its individual manifestation.³

   • Function: Mahat/Buddhi is the highest and subtlest faculty of the mind. It is the instrument of pure intelligence, discrimination, understanding, and decision-making.⁴ It is the closest that unconscious Prakriti can get to reflecting the light of Purusha. It is the seat of intellect, wisdom, and moral judgment.

Why Mahat/Buddhi is the Direct Path

Yogis posit that the direct path to knowing Purusha and understanding Prakriti's ultimate nature is indeed through Mahat/Buddhi for several key reasons:

1. Closest to Purusha: Mahat/Buddhi is the purest and most Sattvic (luminous) evolute of Prakriti. Because of its high degree of Sattva, it is the mental faculty best capable of reflecting the pure, unconditioned light of Purusha. The grosser elements and even other mental faculties (ahaṃkāra - ego, manas - sensory mind) are too obscured by Rajas and Tamas to reflect Purusha clearly.

2. Instrument of Discrimination (Viveka): The ultimate goal of Yoga is viveka-khyāti, or discriminative discernment—the ability to clearly distinguish between Purusha (the Seer) and Prakriti (the seen).⁵ This discrimination is performed by the Buddhi (Mahat). It is the Buddhi that, once purified, can finally perceive its own origin in Prakriti and its reflection of Purusha, and thus realize that it itself is neither.

3. The "Bridge": Mahat/Buddhi acts as the essential bridge between the unconscious realm of Prakriti and the conscious realm of Purusha. All experiences of Prakriti (the entire phenomenal world) are "presented" to Purusha through the Buddhi. Conversely, the light of Purusha illuminates the Buddhi, allowing it to function as intelligence.

4. The Target of Yogic Practice: Much of the practice of Yoga, particularly the higher stages of meditation (dhyāna) and contemplative absorption (samādhi), is aimed at purifying and calming the Citta (which includes Buddhi, Ahaṃkāra, and Manas).⁶ The ultimate focus is to make the Buddhi so perfectly serene and transparent that it can reflect Purusha without distortion.

   • When the other mental modifications (vṛttis) are stilled, the Buddhi stands out.

   • When even the Buddhi's functions are stilled, it dissolves, and the yogi rests in the state of pure Purusha.

The Process

The yogi works through the layers of Prakriti:

• First, gaining mastery over the gross body and senses.

• Then, controlling the vital energies (prāṇa) and the sensory mind (manas).

• Then, subduing the ego (ahaṃkāra).

• Finally, the profound work is done at the level of the Buddhi (Mahat). By purifying the Buddhi and making it utterly transparent, the light of Purusha can shine through undistorted, allowing the ultimate realization of the distinction between Purusha and Prakriti.

So, yes, it is precisely through the highly refined and purified substance of Mahat/Buddhi that the yogi gains the direct insight necessary to discriminate between the eternal consciousness of Purusha and the ever-changing nature of Prakriti, ultimately leading to liberation.

Śiva Consciousness

 

DISCERNING THE TWO FORMS OF CONSCIOUSNESS 

Question:

“What are the two terms that Śaivites use for distinguishing the pure consciousness of Śiva from the ordinary, unevolved consciousness of an average person?”

Gemini:

This is a crucial distinction in Śaivism, particularly in the non-dual schools like Kashmir Shaivism. They use two primary terms to distinguish the supreme, pure consciousness of Śiva from the limited, unevolved consciousness of an average person.

The two terms are:

1. Cit (चित्): This refers to the Absolute, Pure Consciousness of Śiva. It is universal, unconditioned, infinite, non-dual, and the ultimate ground of all reality. It is the self-luminous awareness that is never affected by anything. This is the ultimate "I-consciousness" (aham).

2. Citta (चित्त): This refers to the ordinary, individual, and limited consciousness of an unevolved person. It is conditioned, fragmented, and constantly fluctuating. It is the realm of the mind, intellect, ego, thoughts, emotions, and sense perceptions. In essence, it is the mental apparatus of the bound soul (paśu) that experiences duality and suffering.

In summary:

• Cit: The universal, pure, ultimate Consciousness (Śiva).

• Citta: The individual, impure, limited mind (of the paśu).

The entire spiritual path in Śaivism is about transcending the limitations and fluctuations of Citta to recognize one's true, inherent nature as Cit. It's not about acquiring something new, but recognizing what was always there.

THE LINGUISTIC NITTY GRITTY

Question:

“Please elaborate the above, by defining, linguistically, the two Sanskrit words; along with how Śaivites themselves use them in their philosophy, theory, and practice.”

Gemini:

Of course. This linguistic and philosophical distinction between Cit and Citta is fundamental to understanding the Śaivite path. It's not merely a semantic difference but points to two entirely different orders of reality and experience.

Let's elaborate on each, linguistically and philosophically.

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1. Cit (चित्)

• Linguistic Roots and Meaning:

  • Root: Derived from the Sanskrit verbal root cit- (चित्), which means "to perceive, observe, know, understand, be aware, appear, shine."¹

  • Noun Form: As a noun, it means "consciousness, intelligence, understanding, thinking, perception."²It often implies a pure, unconditioned, and luminous awareness.

  • Grammatical Form: It is a feminine noun.³

  • Connotations: It carries a sense of innate luminosity, absolute knowing, and unchangeable being.

• Śaivite Philosophical Usage:

  • The Absolute Reality: In Kashmir Shaivism, Cit is synonymous with Paramaśiva (Supreme Shiva). It is the one, non-dual, infinite, and unconditioned consciousness that is the ultimate ground and substance of all existence. It is the self-luminous Light (Prakāśa) that illuminates itself and everything else.

  • Transcendence and Immanence: Cit is both transcendent (beyond all categories) and immanent (the very essence of every individual and every phenomenon). There is nothing outside of Cit.

  • The "I" (Aham): Cit is the ultimate "I"-consciousness, the pure subjectivity that is the source of all manifestation. It is the perfect subject that can never be an object.

  • The Goal: The ultimate goal of the Śaivite path is the recognition (pratyabhijñā) of one's true identity as this universal Cit. It's not an achievement but a remembrance of what always was.

• Śaivite Theoretical and Practical Usage:

  • Theory: The entire cosmology (the 36 Tattvas) is understood as the manifestation of Cit through its power Śakti. The world is not separate from Cit but a vibrant expression of it.

  • Practice: Meditations (such as śāmbhavopāya) aim to transcend all mental constructs and directly experience this pure, objectless Cit. Techniques often involve intense focus to dissolve the subject-object duality, allowing the mind to collapse into its source. The awakening of Kuṇḍalinī-Śakti eventually leads to the experience of Cit permeating all of reality.

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2. Citta (चित्त)

• Linguistic Roots and Meaning:

  • Root: Also derived from the same root cit- (चित्), but often with a suffix (-ta) that gives it a more concrete or reified sense.

  • Noun Form: It means "mind, thought, attention, intellect, heart (as seat of feelings), conscience, understanding." It refers to the active, functioning, and often fragmented mental apparatus.

  • Grammatical Form: It is a neuter noun.

  • Connotations: It implies the mental faculty that thinks, perceives, and reacts. It is dynamic but also inherently limited and conditioned.

• Śaivite Philosophical Usage:

  • The Limited Mind: Citta is considered a lower manifestation, a product of Māyā (the power of illusion/limitation) in the cosmic descent. It is the realm of the impure Tattvas (specifically, it includes Buddhi, Ahaṃkāra, and Manas—intellect, ego, and sensory mind).

  • The Bound Soul's Experience: For the paśu (the bound individual soul), Citta is the primary instrument through which it experiences the world, perceives duality, and undergoes the cycles of karma and suffering. It's the "thinking mind" that continually creates distinctions and attachments.

  • The Obstacle: Citta's inherent tendency to objectify, conceptualize, and create dualities (like "I" and "this," "good" and "bad") is precisely what obscures the pure, non-dual Cit. It is the veil.

• Śaivite Theoretical and Practical Usage:

  • Theory: The entire experience of samsara (cyclic existence) is seen as a construct of the Citta. The world appears solid and separate because the Citta projects these qualities.

  • Practice: Many Śaivite yogic practices (especially within ānupāya and śāktopāya) are designed to still, control, and ultimately transcend the Citta. This includes:

    • Concentration (dhāraṇā): Focusing the Citta to make it one-pointed.

    • Meditation (dhyāna): Sustaining that one-pointedness.

    • Withdrawal of Senses (pratyāhāra): Reining in the Citta's outward tendencies.

    • The ultimate aim is for the Citta to dissolve or merge into its source, the Cit, leaving only pure awareness.

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Analogy for Clarity

Think of a projector and a blank screen:

• Cit is the screen itself—vast, unchanging, and the fundamental ground upon which everything appears. It is the pure Light that allows anything to be seen.

• Citta is the movie being projected onto the screen—the images, sounds, stories, and dramas. It is dynamic, ever-changing, and can be captivating or distressing, but it is ultimately dependent on the screen for its existence.

The Śaivite path is about realizing that you are not merely a character in the movie (Citta), nor even just the movie itself, but the unchanging, eternal screen (Cit) upon which all movies play.

Sufi Work with the Subtle Body

SUFI SPIRITUAL TECHNOLOGY 

Question:

“Please give me a comprehensive rundown on the theory, practice, and technology of the Sufi approach to working with the subtle body. Please include the role and methodology of the teacher and also the nature of and path to the overall goal: the Divine.”

Gemini:

Of course. This is a profound and fascinating area, as Sufism, the mystical dimension of Islam, possesses a rich and detailed understanding of the subtle body, its purification, and its role in the spiritual journey to the Divine.

While the terminology differs, there are striking parallels with the Eastern systems we've discussed. The Sufi approach is meticulously structured, highly experiential, and deeply rooted in the guidance of a spiritual master.

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The Sufi Approach to the Subtle Body: Laṭāʾif-e Sittah

The core of the Sufi subtle body system, particularly in Naqshbandi and some Chishtī orders, is the doctrine of the "Six Subtleties" or "Six Subtlety Centers" (Laṭāʾif-e Sittah). These Laṭāʾif are spiritual organs or centers of subtle perception, analogous to chakras, but rooted in Islamic philosophical and mystical psychology. They are considered parts of the "subtle human body" (jism laṭīf) or "spiritual body."

Theory: Nature of the Laṭāʾif

1. Not Physical: The Laṭāʾif are not physical organs, nor are they anatomical points. They are points of subtle consciousness or spiritual faculties located within the physical body, but belonging to the spiritual dimension.

2. Layers of Being: They represent progressive layers of spiritual consciousness, from the coarser animal soul to the purest divine essence. Each Laṭīfa is associated with specific spiritual qualities, levels of consciousness, and even prophets.

3. Obscuration: In the ordinary human, these Laṭāʾif are generally dormant, covered by the veils of ego (nafs), heedlessness, and worldly attachments. They are "darkened" or "asleep."

4. Divine Origin: Each Laṭīfa is believed to be connected to a divine attribute (sifat) or name (ism), and its purification involves aligning it with its divine source.

The Six Laṭāʾif (from lowest/coarsest to highest/subtlest):

1. Qalb (Heart):

   • Location: Usually two finger-widths below the left nipple.

   • Nature: The spiritual heart. The seat of intuition, divine love, spiritual perception.¹ It is often described as the "throne of God" within man.

   • Obscuration: Dominated by heedlessness, doubt, and spiritual blindness.

   • Purification: Awakens faith (īmān), Islam (submission), humility, and connection to the Divine Beloved.

2. Rūḥ (Spirit):

   • Location: Two finger-widths below the right nipple.

   • Nature: The spirit, often associated with the individual's spiritual essence and connection to the prophetic lineage (specifically, Abraham).

   • Obscuration: Covered by egoism and self-centeredness.

   • Purification: Cultivates spiritual insight, contentment, generosity, and inner peace.

3. Sirr (Secret):

   • Location: Two finger-widths above the left nipple (sometimes between the heart and spirit).

   • Nature: The deepest secret of the self, the seat of contemplation and esoteric knowledge.

   • Obscuration: Covered by lust and selfish desires.

   • Purification: Awakens mystical insight, profound peace, and inner purity.

4. Khafi (Hidden):

   • Location: Two finger-widths above the right nipple.

   • Nature: The most subtle aspect of the spirit, connected to divine mysteries and transcendence.

   • Obscuration: Covered by stinginess and greed.

   • Purification: Cultivates deep spiritual perception, witnessing divine light, and experiencing awe.

5. Akhfā (Most Hidden / Arcanum):

   • Location: In the center of the forehead (between the eyebrows) or sometimes at the very top of the head.

   • Nature: The point of absolute unity with the Divine, the ultimate secret. It is the abode of pure oneness (tawhīd).

   • Obscuration: Covered by attachment to anything other than God.

   • Purification: Leads to direct vision of the Divine, annihilation of the self (fanā'), and subsistence in God (baqā').

6. Nafs (Lower Self / Ego):

   • Location: Often at the navel or below the navel.

   • Nature: The seat of desires, passions, ego, and animalistic tendencies.² It is the source of all veils.

   • Obscuration: Dominated by pride, anger, gluttony, lust, etc.

   • Purification: This Laṭīfa is unique in that it's not "activated" but rather purified and subdued. Its purification is a continuous struggle (jihād al-akbar, the greater jihad) to transform its negative qualities into virtuous ones. It transitions through various stages from Nafs al-Ammarah (commanding evil) to Nafs al-Mutma'innah (at peace).

Practice: The Methodology of Awakening the Laṭāʾif

The primary method for awakening and purifying the Laṭāʾif is Dhikr (remembrance of God), especially Dhikr-e Khafī (silent Dhikr).

1. Dhikr: This involves the rhythmic, continuous recitation of specific Divine Names (e.g., "Allah," "Hu") or the Islamic creed ("Lā ilāha illā Allāh" - There is no god but God) with deep concentration.³

2. Focus on the Laṭīfa: The practitioner focuses their attention and the energy of the Dhikr on the specific location of each Laṭīfa, starting with the Qalb.

3. Breath and Rhythm: The Dhikr is often synchronized with the breath, creating a powerful internal vibration.⁴

4. Guidance: The order and specific techniques are always taught and supervised by a qualified teacher (Murshid).

5. Progressive Purification: The awakening process is sequential. As each Laṭīfa is purified, it starts to "glow" or become active, bringing forth its associated spiritual qualities and levels of awareness. The "light" of the awakened Laṭīfa is believed to transfer to the next, subtler center, initiating its purification.

Role and Methodology of the Teacher (Murshid)

The Murshid (spiritual guide or master) is absolutely indispensable in Sufism, particularly in working with the Laṭāʾif.⁵

1. Initiation (Bay'ah): The journey begins with formal initiation by the Murshid, who takes responsibility for the disciple's spiritual welfare.

2. Diagnosis and Prescription: The Murshid, being a fully realized master who has traversed these stages, can accurately diagnose the spiritual state of the disciple and prescribe the specific Dhikr, focus, and practices needed for each Laṭīfa. This is highly individualized.

3. Transmission (Fayd or Tawajjuh): A key methodology is the spiritual transmission of grace or spiritual energy from the Murshid to the disciple.⁶ The Murshid can often awaken a dormant Laṭīfa in the disciple through a glance, touch, or focused intention (tawajjuh), acting as a catalyst.

4. Interpretation and Guidance: As the Laṭāʾif awaken, the disciple may experience visions, lights, sounds, and profound shifts in consciousness. The Murshid guides them through these experiences, interpreting them, preventing misinterpretations (which can lead to delusion or spiritual pride), and ensuring the disciple remains grounded.

5. Protection: The Murshid also protects the disciple from potential spiritual dangers or psychological imbalances that can arise from the awakening of powerful subtle energies.

6. The "Live Connection": The Murshid is seen as a living link in a chain (silsila) of spiritual authority stretching back to the Prophet Muhammad, maintaining the authenticity and power of the teachings.⁷

Nature of and Path to the Overall Goal: The Divine

The ultimate goal in Sufism is union with the Divine or direct experience of God (Allāh).⁸

1. Fanā' (Annihilation of Self): The path through the Laṭāʾif culminates in the experience of fanā', the annihilation of the limited, egoic self. This is not self-destruction but the dissolution of the illusion of separate existence. As each Laṭīfa is purified, the sense of "I" tied to that particular level of being is transcended.

   • Fanā' fi'sh-shaykh: Annihilation in the Master (initial stage).

   • Fanā' fi'r-Rasūl: Annihilation in the Prophet.

   • Fanā' fi'l-Allāh: Annihilation in God (the ultimate goal).

2. Baqā' (Subsistence in God): After fanā', the enlightened individual enters the state of baqā'. This is subsistence in God, where the individual outwardly functions in the world but inwardly lives in a state of perpetual awareness of the Divine, acting as a perfect instrument of God's will. The ego is no longer a separate agent but a purified vehicle for divine action.

3. Tawhīd (Divine Unity): The entire journey is a realization of tawhīd, the absolute oneness of God. The Laṭāʾif system helps the practitioner experientially understand that all of creation, including their own self, is ultimately an emanation and manifestation of this singular Divine Reality. The veils of duality are lifted, revealing the underlying unity.⁹

4. Divine Love ('Ishq): Ultimately, the path is one of love. The awakening of the Laṭāʾif deepens the disciple's capacity for divine love, transforming their being into a vessel for that love, until their own existence becomes an expression of God's love for Himself.

In conclusion, the Sufi approach to the subtle body is a highly sophisticated, experiential science of the spirit. It systematically purifies and awakens the Laṭāʾif through specific practices like Dhikr, guided by an accomplished master, to lead the seeker from the illusion of separate selfhood to the direct and blissful realization of the Divine Unity.

Gurdjieff Higher Body Tech: In a Nutshell

A Systematic Expansion of Gurdjieff’s Theory of the Higher Being Bodies

Abstract

Gurdjieff outlines his theory of higher bodies, in In Search of the Miraculous, within the context of a student’s question on immortality. Gurdjieff’s overall presentation starts with an explanation of the Four Ways: i.e. the way of the fakir (the physical way), monk (the emotional), yogi (the intellectual), and the sly man (developing all three centers).

He indicates that the follower of one of these four paths works on primarily one center (either physical, emotional, or intellectual), or for the fourth way, on all three. These ways have the potential to eventually bestow upon the path-follower immortality, through the formation of a higher type physical, emotional, or mental body — or in the sly man’s case, all three bodies.

A Perceived Method 

I have identified a pattern, along with a method, in the psychological and alchemical revelations of Gurdjieff and his disciples. In Nicoll’s theory of the emotional center, for example, Nicoll indicates that the three divisions: I. Moving; II. Emotional; III. Intellectual… 

… work with, or are fueled respectively by, the three energies or hydrogens on Gurdjieff’s Food Transformation Chart: la 24; fa 24; re 24… 

If you can interpret the above Diagram (Nicoll’s books are quite helpful), you will find that the three hydrogens: la 24, fa 24, re 24 are derived respectively from the transformations of food, air, and impressions. 

So in other words, the three divisions of the human emotional center are fueled or run on the energetic transformations of three separate octaves, deriving from three completely separate levels of the human being. The outer division of the center is the coarsest emotionally and runs off a physical food transformation. The middle division of the center is spiritual or religious (as seen in the first chart, above) and runs off a transformation of air. The innermost division is most exceptional spiritually and runs on a transformation of impressions.

If one can eventually over time learn to sense and produce the actual energies, making up and fueling the emotional center divisions (la 24, fa 24, re 24), one will have full and complete control over the formation and functioning of that center.

The Key to the Substances Making Up the Higher Bodies 

Gurdjieff gives us a key in his Beelzebub’s Tales, in which he states that the astral body is produced by the breath, and the intellectual body is formed from impressions.

If the middle divisions of the centers are fueled by the breath, then it is almost certain, in fact a given, that the middle divisions of the centers  — being fueled by breath — play a significant role in the astral body, along with its creation. It cannot be otherwise.

And equally, in turn, the innermost divisions of the centers — being fueled by impressions —would be foundational for the creation and functioning of the intellectual body.

So, going back to the previous example, concerning the emotional center and its three divisions with their three energies. In the first diagram, the middle division (“II The Emotional Part”), that particular division would be a foundational component of the astral body. And not surprisingly, one can see there that Nicoll posits that the middle division produces “religious emotions, aesthetic emotions, moral emotions, & conscience.” The astral body therefore, being a higher “emotional body”, then would possess an emotional center (created from a division of the overall emotional center) that could emanate religious, aesthetic, and moral emotions, and it would possess a conscience as well.

Looking at the second chart above, one can recall that fa 24 is the fuel for the emotional center’s middle division. Therefore, the astral energy fueling the astral body’s emotional center would primarily be, according to Gurdjieff & Nicoll, fa 24.

In essence then, it is imperative for one to separate — in one’s mind and in one’s efforts towards creating the bodies — the divisions of the main centers, and make sure that each separate division is a fundamental core and functioning part of its corresponding body. It is essential that the higher bodies consist of their proper hydrogens and also have their suitable emotional and intellectual characteristics, deriving from the appropriate center divisions.

The Key to Building the Higher Bodies

Finally, Gurdjieff gives us a defining framework for how the higher bodies are formed — a key to their structure and energetic makeup. It is in his explanation of the “centers of gravity” of the four bodies. Gurdjieff here states that each of the four bodies consists of three levels. He also states that there is a defining hydrogen, a certain specific energy or vibration, which can be identified as the main or primary vibrational hydrogen — or center of gravity — of each body level.

If these main, central hydrogens could be internally identified, sensed, and produced, then it would be possible to create a higher body in a conscious, systematic way. One could build a higher body consisting of three levels, using specific, identified hydrogens as the core for each level of that body. For example, if the first level of the astral body consisted, on average, of the hydrogen re 96 (as Gurdjieff actually indicates on the “center of gravity chart” below — second column), then one could conceivably use re 96 to start building the bottom story of the astral body.

As was just said, Gurdjieff charts re 96, below, as the foundation of the astral body. Not coincidentally, in In Search of the Miraculous, re 96 is identified by Gurdjieff as “animal magnetism”; and in Beelzebub’s Tales Gurdjieff says that the astral body is based on animal magnetism or “hanbledzoin”. Gurdjieff indicates that hanbledzoin is “the blood of the astral (kesdjan) body.”

Here is his chart…

 

The chart consists of four columns, which denote the four bodies (physical through divine; left to right, respectively.) Each body is made up of three levels or stories, with each level consisting of one main hydrogen, as its center of gravity. For instance, the physical body, on the column farthest left, consists of three stories, with each having a center of gravity: h 192 on the lowest level, h 96 on the middle level, and h 48 on the top story.

Those stated hydrogens (h 192, h 96, and h 48) might mean very little on their own; a hydrogen can be any substance whatsoever, at that vibrational level. But when applying the hydrogens indicated by this third chart, to the second chart above (the chart indicating the energies transformed in the body, or “Food Transformation Chart”), one can easily identify what exact hydrogens make up each of the stories of the higher bodies, and also where in the body they are located.

For instance, taking the second column on the chart above (bottom to top: 96, 48, 24), this column represents the three levels of the astral body. Let’s then go back to the second chart (Food Transformation), and find those three energies or hydrogens within the body, but on the “breath octave” of that chart, since we are dealing with the astral body. As was stated, the astral body derives from the breath octave energies.

Looking at that second chart, we can identify the three hydrogens on the breath octave as re 96, mi 48, fa 24. Re 96 is a type of higher animal magnetism, mi 48 is an energy of thought, and fa 24 is an energy for the production of astral emotions. Re 96 is located on the second level of the body (chest), mi 48 is located in the head, and fa 24 is located again in the chest. Thus the lowest story of the astral body is in the chest and has a center working with re 96. The second story of the astral body is located in the head and works with a part of the mind working with mi 48, and the top astral body story is again in the chest and has a center which produces higher astral emotions, using fa 24.

Here are how the energies, centers, and construction of the astral body appear…

In constructing the astral body, one would need to start by identifying and sensing or feeling the inner “taste” of re 96, i.e. astral animal magnetism or “hanbledzoin”, within the chest and from within the breath transmutation itself.

Next, a center would need to be constructed using that hydrogen (re 96), which would act as a “center of gravity” for the foundational first or lower story of the astral body. 

One would then need to proceed to the second story in the head, by attempting to create a center from mi 48; essentially making a separate center out of the middle division of the intellectual center.

Finally, one would need to return to the chest or midsection, and create a center of gravity using the middle division of the emotional center, as was described above in the example, using fa 24.

Along the way, at the construction of each level, it would be necessary to collect internally enough of the appropriate substances to “flesh out” the actual body itself. Each level’s center would need to act as a gravitational center. One would need to intentionally use each center as a magnet; using it to pull in and gather to itself (or rather within oneself) the qualities and substances needed to form the “flesh and bones” of the astral body.

The diagram below shows the energetic makeup of the four bodies. The overall approach is based upon the chart at the very top of this diagram (the Center of Gravity of the Four Bodies, from earlier), which designates four columns of numbers. This is Gurdjieff’s chart indicating the “center of gravity” of each of the three stories, of each of the four bodies. In essence, this chart can be used, I believe, as a shortcut, or “quick way” to accurately build the essential structures for each of the four bodies.

The four bodies — physical, astral, mental, divine — have the Food Transformation Chart upon each. Each chart shows the energetic structure of that particular perfected body. 

The mental or consciousness’ body’s top story consists primarily of pure consciousness, i.e. the emanation of the individual’s soul or atman (the “cit” or consciousness of sat-cit-ananda). Its second story, in the midsection consists of the emanation of pure love (the “sat” or being or will, from sat-cit-ananda). The third story represents the divine play of Śiva and Śakti, ananda or bliss. 

The divine body on the right is really ultimately the Divinity him/herself (from the limited perspective that our level of being and knowledge will allow.)

At the far right are the various color-coded hydrogens on the Ray of Creation, which correlate with the same energies in the charts upon the four bodies.

 

“The first step on the path is the friction within the mind; the struggle between ‘yes’ and ‘no’.”

Eric Eugene Scott 

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