Serie F brev nr 6

Magazine Overview

This issue, identified as 'F-6' within the 'BREVCIRKELN' series, focuses on 'STUDIER I DEN VÄSTERLÄNDSKA TRADITIONEN' (Studies in the Western Tradition), authored by Riley and Judith Crabb. It is presented as the first installment of a series.

Förslag för Meditation (Suggestion for Meditation)

The article begins by asserting that the only way to truly know oneself is through daily meditation, a principle agreed upon by both Western and Eastern yoga traditions. While methods may differ, the fundamental concept remains the same. The author discovered this shared principle when reading Francis Yeats-Brown's 'Lancer at Large,' which recounts his experiences in India in the 1930s, particularly his instruction in meditation at the Virgin's Shrine on Cape Comorin. The author contrasts this with their own experience of finding such knowledge readily available locally.

Yeats-Brown's account of his instruction by the wise Chidambaram Swami is praised for its readability and for providing support and revealing similarities and differences between Eastern and Western practices.

The text poses the question of readiness for meditation, stating the answer lies within. It emphasizes that learning is not about acquiring new knowledge but about recognizing what is already known, a mystery of karma. Establishing a meditation schedule is crucial, with the early morning being the most conducive time, suggesting waking up 30-45 minutes earlier if necessary, when the soul is pure and the day's noise has not yet begun.

Swami outlines four stages of meditation: washing, purification, prayer, and breathing. While the order might seem arbitrary, the author notes that personal experience will reveal the reason. These four stages correspond to the four worlds of Kabbalah: spiritual (fire), soul (air), emotional (water), and physical (earth), with breathing representing the physical aspect.

The four philosophical elements (earth, air, fire, water) that constitute the universe are mapped onto the four aspects of human existence and the four meditation stages. The process logically begins with the physical, where daily consciousness resides.

Tvättning (Washing)

Washing is presented as a physical act. The author suggests the usual morning routine of washing the face, hands, mouth, and ears. Consuming a small amount of water, black coffee, or tea is permissible, but eating is discouraged as it may disrupt concentration. Maintaining a consistent time and place for meditation is ideal, with a dedicated room being the ultimate goal.

Eastern yoga postures are deemed unsuitable for Western bodies, implying that these practices were developed in previous lives in the East.

The Western Tradition and Meditation

The article explains that while Eastern yoga aims to concentrate life forces, Western practices have evolved to develop the principle of thought. For Western bodies with developed intellects, the focus is on the principle of thought rather than solely on life force concentration.

Two essential elements for meditation posture are a comfortable chair and an upright stance. The author quotes Swami, who told Francis Yeats-Brown that "the radiation from the universal consciousness must pass through a body that can receive it. It cannot pass through a relaxed spine." A chair that allows one to sit upright with feet on the floor and hands on the knees is recommended. This posture is noted as having been depicted in ancient Egyptian statues and paintings, linking it to the origins of the Western tradition.

Optional elements for meditation include burning incense or a candle, but simplicity is advised. A picture of the founder of one's religion can also be used, to be respectfully put away afterward.

Bön (Prayer)

This section addresses the second stage: harmonizing one's emotions with the surroundings. Swami divided this into reverence and adoration, encompassing lower and higher astral realms. While Eastern schools traditionally demand obedience, the author argues that an intelligent person should discern what is right for themselves without compulsion.

The first part of prayer involves heartfelt gratitude to the Creator for life and for the day ahead. As a co-creator with God, one should then extend love and blessings to friends, teachers, and anyone who has brought them closer and broadened their horizons. Visualizing these individuals is encouraged. The prayer should conclude with a request for guidance and protection for national leaders, parents, family members, and other important associates, channeling this energy through the head, heart, and other centers.

Från Yttre Till Inre Förhållanden (From External to Internal Relations)

This section shifts focus to the internal. A symbol from nature is suggested: the rose, representing the Western mystery tradition, analogous to the lotus flower for Buddhists and Hindus. The message of love is central. The meditator is instructed to visualize a rose, its roots in the earth, its leaves reaching towards the sky.

Using the rose as a symbol of love's unifying power, a mantra is proposed: "I AM, I AM, I KNOW THAT I AM SUCCESSFUL IN ALL THAT I DO TODAY." This is the first part of the divine triangle. For the second part, one should focus on the right side of the rose and ask for inner light to see the path of wisdom, with a statement like: "I AM, I AM, I KNOW THAT I AM THE MANIFESTATION OF THE RIGHT WAY FOR ME TODAY." The third part, focusing on the divine triangle's power, involves affirming strength: "I AM, I AM, I KNOW THAT I AM THE STRENGTH, THE POWER, THE WILL TO ACCOMPLISH, THE DAY'S WORK TO A SUCCESSFUL CONCLUSION."

If concentration wavers, the meditator should gently bring their thoughts back to the subject without frustration.

Rening (Purification)

This third stage corresponds to the Kabbalistic mental world, using the sun as a symbol of purification. Meditators are instructed to visualize a triangle in the air with their index finger, then to focus on its center to evoke a point of radiant light, which becomes a golden sphere filling the body. This should create a corresponding glow in the solar plexus and heart center. To aid concentration, the sacred word 'I AM' is suggested, to be sung or spoken internally. The author contrasts this with the Sanskrit 'Om,' finding 'I AM' more suitable for Westerners.

The duration of these practices depends on available time. For purification of the mental or atmospheric level, one is ready to activate the fourth stage, fire or the spiritual world.

Breathing

Breathing is linked to fire, requiring oxygen to burn. Deep, rhythmic breathing is said to release fire in the lower bodies, burning impurities, stimulating growth, and balancing energies. Inhaling and exhaling also involve taking in and releasing invisible streams from the ether.

Yada Di Shiite is quoted from an Inner Circle message in May 1951, stating, "Suitable breathing oxidizes the blood stream." This is presented as essential for many, as toxins are burned, preventing fatigue and aging. The body is described as the living temple of God, and the idea of the physical body being inherently evil is refuted as contrary to natural law.

The goal is to bring as much air and fire as possible to every atom and cell. This requires activating three breathing centers in the torso: the gut, diaphragm, and lungs, in that order. Those accustomed to shallow breathing may find these lower centers mysterious, but they are present and need to be activated for effective meditation.

Advanced breathing exercises, involving counting and holding the breath while alternating nostrils, are highly specialized and require direct guidance. Without years of practice under a skilled teacher, one may not grasp the power of controlled breathing, making it potentially dangerous for the inexperienced.

It is crucial to inhale through the nose, as the nasal membranes polarize or balance the electrical charge of the air. Exhaling through the mouth is acceptable. Contracting the mouth while exhaling is said to increase the body's electrical charge, or 'life electricity.'

Rhythmic breathing is defined as slow, deep inhalation and equally slow, complete exhalation. Initial muscle strain is expected, but with daily practice, breathing control will improve. H.W. Percival suggests that rhythmic breathing should last at least ten minutes to be effective. The author finds a harmonious state is reached between 20 and 30 full breaths.

Beginners might experience dizziness or fainting, but with persistence, they will become aware of changes as tensions and inner states reach temporary harmony through breathing.

Räkna med Hjälp av Sefiroterna (Counting with the Help of the Sefirot)

Swami instructed Yeats-Brown to take 32 deep breaths, divided into four uneven groups, with pauses between each group. This is linked to the four Kabbalistic worlds. The suggested distribution was five breaths in the first group, seven in the second, nine in the third, and eleven in the fourth. Swami cautioned against any sudden interruption of breathing, emphasizing that it is dangerous to stop abruptly.

Francis Yeats-Brown noted that one enters another dimension when practicing this. Swami responded that this is precisely why one should not engage in it.

The article advises seeking another teacher for astral projection or similar phenomena, as the current focus is on balancing all forces for better navigation of the physical world. Yeats-Brown was cautioned against holding breath in the body by closing the mouth, as this can release a poison into the blood, leading to unconsciousness. Some yogis use this method for projection, but the responsibility for health risks lies with the individual.

The best advice for rhythmic breathing is to stop if one feels dizzy or faint, and to resume the next day. To hold breath in the body safely, the chest should be expanded, the diaphragm extended, and the mouth kept open. These pauses between breathing cycles are described as balance points, nodes, or null points between inhalation and exhalation, potentially leading to visions or ideas.

While numbers can be used, this study focuses on Kabbalah and the Tree of Life, suggesting the use of the ten Sefirot. These Hebrew names represent the universe and one's own energy centers. Although considered Hebrew words, Kabbalah's religious history traces them back to ancient times. The Egyptian priests taught Moses Kabbalah, which originated from Atlantis. Similar mystery schools in Yucatan and Mexico also have Atlantean roots, explaining why Godfrey Higgins found religious Hebrew words in Aztec texts.

Meade Layne questioned why foreign Hebrew words are used instead of English equivalents. The answer from 'the control' was that the higher self is influenced by these sacred sounds. The combination of letters and sounds, hallowed by millennia of use, has brought freedom from the cycle of rebirth to thousands of neophytes and is imprinted on the racial consciousness. Each sphere serves as a useful tool.

De Tio Sefiroterna (The Ten Sefirot)

A list of the ten Sefirot is provided with their approximate pronunciations and meanings:

1. Kether: "HE" as in hot, "TH" as in "TH" KE-TER
2. Chokmah: "CH" as in "H", "O" as in "OU" HOK-MAH
3. Binah: "E" as in long "E", "AH" BEE-NAH
4. Chesed: Long "E" in both syllables HE-SED
5. Geburah: Short "E" and long "U" GE-BOO-RAH
6. Tiphareth: Short "E" and "A" as in "AH" TI-FAR-ET
7. Netzach: Short "E" and soft "A" as in "AH" NET-ZAHK
8. Hod: Long "O" as in "OU" HOD
9. Yesod: Short "E" and long "O" YE-SOD
10. Malkuth: Soft "A" and long "U" MAHL-KOOT

Emphasis is placed on stressing the first syllable, except for Tiphareth, where the second syllable is stressed. The Hebrew 'CH' is described as harsh, with the common 'H' being more pleasant.

Öka Din Personlighet (Increase Your Personality)

Rhythmic breathing is said to release 'fire' in the body, the 'fire of the spirit.' This is a way to demonstrate the highest of the four Kabbalistic worlds on a physical level. Effects include stimulating the brain centers, the pineal gland, and the pituitary gland, enhancing connection to the higher self. It also aids in burning off toxins.

Toxic thoughts and emotions crystallize in one's aura, hindering the flow of life force. This can lead to vital organs being cut off from nourishment or vital energy being misdirected. Regular rhythmic breathing, practiced at the same time and place, breaks down these crystallized thoughts and emotions from within, making one their own analytical psychologist.

Daily meditation is stated to increase one's personality, bringing vices under the control of the will. It fosters less tolerance for one's own flaws and more for others' shortcomings. Family, friends, and business associates will perceive one as a more lovable person. Efficiency increases, and time-wasting activities are eliminated.

Most importantly, one discovers a hitherto unknown beauty in the hearts of those closest and in the world around them. This is considered a worthy goal, justifying the discipline, patience, and daily effort required.

Mr. Crabb's warning against experimentation without competent guidance is strongly reiterated.

Vad är Kabbala? (What is Kabbalah?)

The Hebrew spelling of Kabbalah is QBL, meaning 'to receive.' More meaningfully, it is defined as 'a teaching received through oral tradition.'

It is believed that Kabbalistic teachings were not written down before the 13th century, with the Zohar, attributed to Rabbi Ben Yochai around 150 CE, being a key text. However, the lack of authentic manuscripts predating the 13th century suggests the Ben Yochai tradition is not based on factual evidence.

H.P. Blavatsky, however, believed in his existence, stating in 'The Secret Doctrine' that Rabbi Simeon Ben-Yochai, the interpreter of Zohar, only shared the most important parts of his doctrine orally with a limited number of disciples. Without the final initiation into the Merkabah, the study of Kabbalah remains incomplete. Merkabah could only be learned in darkness, in desolate places, and after many trials. After the death of this great initiate, this hidden doctrine remained an inviolable secret.

Governments are often fearful of occult science because occultists can penetrate the veil of secrecy that authorities often wrap their activities in. In ancient times, practicing occult arts could cost one their life. This is one reason why Kabbalah was transmitted orally from master to neophyte. Another reason for not writing it down was to avoid the danger of this powerful knowledge falling into the wrong hands. Even texts written during the Middle Ages are so obscure that their true meaning is far beyond the average reader. The author suggests trying to understand Macgregor Mathers' 'The Kabbalah Unveiled' and its translations of dark passages from Zohar to prove this point.

The article states it will not attempt to interpret Kabbalah as taught by Israeli Rabbis but will explain it as a modern occult method. Some interpretations may not have been known to ancient Rabbis due to their limited worldview. The aim is to present Kabbalah as a timely, living system for practical spiritual development, developed by generations of Western students of Western mysteries, who were themselves neophytes and masters.

Founders of major world religions claim to have received divine wisdom from angelic teachers, which is also true for Kabbalah. This Western mystery tradition is believed to have been given to our earliest ancestors by Archangel Metatron. Moses is thought to have learned Kabbalah from initiated Egyptian priests. He was wise enough to recognize its practical value but failed to get the Hebrews to apply Kabbalistic principles in their national life.

Every method or system explaining life starts at the beginning. Esoteric philosophy states that life comes from the infinite. The difficulty lies in the human mind's inability to grasp the infinite. In Kabbalah, the infinite is represented by 'X,' with the statement: 'Let X, the unknown quantity, represent the infinite.' By studying the Tree of Life and understanding the lower part of the tree, one can eventually solve the equation and experience the value of 'X.'

Ritande av Trädet (Drawing the Tree)

The process of drawing the Tree of Life is described in detail, starting with drawing a central vertical line and then using a compass to create circles representing the ten Sefirot. The diagram should be as precise as possible, with the relative proportions of the circles being important. The article instructs the reader to draw a 20 cm line, set the compass to 13 mm, and place the compass point at intervals to create the circles, moving in a zigzag pattern from top to bottom. This simple diagram illustrates the creation of the universe. It is explained that creation does not flow directly from the highest Sefirah (Kether) to the lowest (Malkuth) but oscillates through a central or null line, similar to lightning. Each of the ten holy Sefirot represents an aspect of creation and is an outflow of divine power.

Recurring Themes and Editorial Stance

The recurring themes in this issue are meditation, its practical application in daily life, and its connection to ancient wisdom traditions like Kabbalah and yoga. The editorial stance promotes a practical, Western-oriented approach to spiritual development, emphasizing self-discovery, personal growth, and the integration of esoteric knowledge into modern life. There is a strong emphasis on disciplined practice, particularly rhythmic breathing and the use of specific mantras and visualizations, all aimed at enhancing consciousness and achieving a higher state of being. The article also highlights the historical roots of these practices, tracing them back to ancient Egypt, Atlantis, and possibly even earlier civilizations, while adapting them for the contemporary Western practitioner.