Aquarian Harmony

‘Our old writers said that Vach is of four kinds . . . para, pasyanti, madhyama, vaikhari (a statement found in the Rig-Veda and the Upanishads) . . . . Vaikhari-Vach is what we utter.’ It is sound, speech, that again which becomes comprehensive and objective to one of our physical senses and may be brought under the laws of perception. Hence: ‘Every kind of Vaikhari-Vach exists in its Madhyama . . . Pasyanti and ultimately in its Para form . . . . The reason why this Pranava is called Vach is this, that these four principles of the great Kosmos correspond to these four forms of Vach . . . . The whole Kosmos in its objective form is Vaikhari Vach; the light of the Logos is the madhyama form; and the Logos itself the pasyanti form; while Parabrahmam is the para (beyond the noumenon of all Noumena) aspect of that Vach.’

The Secret Doctrine, i 432

Harmony is the central idea in Aquarian thought. Compassionate sacrifice and intelligent suffering are the necessary means to an understanding of harmony; their eventual fruition is noetic self-knowledge. Spiritual growth is epitomized by the image of the silent, ceaseless construction of the Temple of Truth, precipitated in its crystalline splendour by meditative action out of the Akashic waters of life. True spiritual will, the conscious direction of energy by intelligent ideation and self-conscious volition, is the supreme criterion and sovereign talisman of Aquarian humanity. Opposed to this vision are the irrational and involuntary forces of blind desire, the persistent and obscuring veil cast over human perception and action through lives of thoughtless involvement with the grosser fields of material nature. Aquarians can readily grasp this problem, but they are few and far between. The therapeutic Aquarian standpoint depends upon a fundamental appreciation, through meditation, of the metaphysical structure of all reality and Nature, of God and Man.

The idea of cosmic harmony and human solidarity is as old as the Vedas and is vital to every authentic spiritual tradition. Long before the Christian era, at the time of Confucius and Buddha, when the basis for civilization was being laid in different parts of the world, Pythagoras required all his diligent pupils to study arithmetic, geometry, astronomy and music. Musical harmony was considered one of the four branches of mathematics, a reflection of the deeper nature of spiritual harmony. At some instinctive level, all human beings recognise the difference between harmonious and disharmonious movement. In one of the first human rites of initiation, learning to walk, it is necessary to learn, to assimilate and to embody some understanding of the relationship between harmony and self-direction. The art of physical movement is analogous to the mystical process of treading the spiritual Path. Pythagoras said that he could understand the inward nature of a human being by watching the way he or she walked, because he comprehended the continuous embodiment of universal harmony which extends from the highest to the lowest in Nature and Man.


Pythagoras esteemed the Deity (the Logos) to be the centre of unity and ‘Source of Harmony.’ We say this Deity was the Logos, not the MONAD that dwelleth in Solitude and Silence, because Pythagoras taught that UNITY being indivisible is no number . . . . The Pythagoreans asserted that the doctrine of Numbers – the chief of all in Esotericism – had been revealed to man by the celestial deities; that the world had been called forth out of Chaos by Sound or Harmony, and constructed according to the principles of musical proportion; that the seven planets which rule the destiny of mortals have a harmonious motion ‘and intervals corresponding to musical diastemes, rendering various sounds, so perfectly consonant, that they produce the sweetest melody, which is inaudible to us, only by reason of the greatness of the sound, which our ears are incapable of receiving.’

Ibid., i 433

To rise above a merely instinctual awareness of harmony and to become a more receptive agent and instrument of cosmic harmony, one must apprehend the idea in reference to the mind and the heart and understand too the rhythms of the invisible vestures. One must reflect upon what it means, first of all, to see oneself as a source of harmony, a Logoic being, capable of centering oneself in consciousness at that point in abstract space which is indivisible, unconnected with any form. This point is a focus of concentration, and also a point from which there can be diffused in every direction, as in a sphere, radii reaching out with deliberation and benevolence towards every life-atom. Whether putting on one’s clothes, or eating food, or sitting down, one is always dealing with life-atoms. How grateful and gentle is one towards everything that one has the privilege of touching and using? To increase benevolence one must locate oneself correctly through meditation, heightening awareness from a central point of harmony. In the Bhagavad Gita, Krishna instructs Arjuna to take the point between the eyes as his starting-point in coming to see himself as a centre of harmony. A being is not his eyes, his ears, his mouth, his head, not any of his organs nor his entire body. But he can be the mystical point between the eyes.

This meditative exercise to see oneself as a monadic point should be complemented by an effort to see what is at the core of every relationship with other human beings. What gratitude does one owe one’s father, who initiated one’s physical incarnation by providing not only one’s bone structure but also the seminal essence out of which the body was formed? What reverence does one owe to one’s mother, who gave not only the flesh and soft tissue of the body, but also the egg itself from which was born the embryo that was gestated for seven months in the womb and then protected for two more months before being delivered? What does one owe one’s spouse and children in the present lifetime and one’s former spouses and children in all one’s former lives? What is crucial in one’s relationship to one’s friends and neighbours and their families who constitute the community one lives in, and what is at the core of one’s relationships in one’s sphere of work?

All such questions highlight the crux of one’s dharma, that which upholds a human being, linking him or her to the entire fabric of human life. If human beings would only begin to centre themselves through meditation, reflection and preparation, they would realize the great privilege of entering the world. One must prepare oneself inwardly before using one’s eyes, if one would see other human beings reverentially as points of light. If one is going to speak compassionately, not compulsively, one must consider before speaking how one’s words may be relevant or beneficial to another. “Please” or “Thank you” must be said sincerely, not automatically; favours must be asked kindly, not imperiously. By coming to see life in terms of the primary facts of birth and death, one may learn to act with deliberation and noetic discernment, like an orderly in a hospital who, though always very busy, does not mind being overlooked. By a smile, by a word or by silent exemplification alone, one may remain centered as a monadic point, giving off therapeutic vibrations to all.

Seen in this way, life can be extraordinarily beautiful and simple. Life seems difficult only because so much comes in the way of understanding oneself as a source of harmony. Human beings are continually concerned with the boundaries between themselves as individuals, yet those boundaries exist only in the realm of ephemeral forms, and therefore provide no stable basis for self-centering. Without deep meditation and fundamental metaphysics, it is impossible to learn anything significant about centering oneself in consciousness. Thus, thousands of people who use those terms loosely are looking for disciples and not finding any who will stay with them. That is because they never stayed with anything themselves; they have hence not centered themselves in their own consciousness. Like the dilettantes Plato warned against in his portrayal of democracy, they have no internal sense of priority or proportion, and hence no spiritual will. Yet there exists today an increasing number of Aquarian pioneers, like the scattered droplets presaging the monsoon, who have begun in earnest the difficult task of gradually centering themselves in the Verbum – Brahma Vach.

By removing what is excessive and by refining a sense of what is essential, they are learning to radiate benevolence and intelligence. They are learning the constructive use and dissemination of thought, feeling and will-energy. They have become self-consciously engaged in the transformation of the energy-field of the entire earth, that grand project which is the task of the Aquarian Age. The forces of harmony will be progressively strengthened, whilst disharmony will become nothing but a dialectical opportunity for growth. As the Aquarian Age unfolds, there will be a continuous increase in human awareness, a deepening of privacy. Each human being will become more of a solitary person of silence and meditation. In mature Aquarian culture, what is said and done will be meaningful and thoughtful, deliberate and discerning, but rendered with ease, sweetness and even beauty.

Clearly, the transformation from Piscean to Aquarian civilization poses an extraordinary challenge. Yet the resources available to any human being who wishes to assist this transformation are tremendous. The internal reservoirs of Akashic energy and ideation potentially available to the aspiring human soul are virtually infinite. To tap them self-consciously and thereby to contribute to the civilization of the future requires an understanding of metaphysics grounded in meditation as well as a moral self-discipline enlightened by at least some preliminary understanding of the arcane teachings about cosmic hierarchies. The greatest conceptual barrier to a practical increase in the sense of human solidarity is the mistaken notion that human beings must do something to unify the world. It is an ultimate and irreducible metaphysical fact that the world is already one. All beings are one, and all Being is One. Since all beings are one in a primordial invisible state, the true task is to mirror that unity on the lower, manifested planes of differentiated thought and action. This is impossible without first reaching towards that invisible unity, and hence Pythagoras taught his disciples to be extremely humble about That which is No Number. That is not zero, a place-holder in the number continuum. It is, rather, the source of dynamic harmony that lies behind all the spheres and circles of the metaphysical and physical universes. The key to the harmony and Akashic continuity of the One and the many lies concealed within the mystery of the zero and the point.

To convey this to the modern age, the great Rishi, masquerading as H.P. Blavatsky, set forth before the world the ancient Stanzas of Dzyan. During the nineteenth century, the Sixth Century Impulsion in the septenary series initiated by Tsong-Kha-Pa, the term ‘Brahma Vidya’ was often used as an equivalent to Theosophia. Whilst Brahma Vidya refers to the sacred science, spiritual knowledge has not, over a hundred years, been put to intensive use by very many individuals. In that sense, the Theosophical Movement was once again a comparative failure. As it had failed over two thousand years ago in the time of Jesus, it failed again and again throughout the six impulsions of recent centuries. It failed especially, dramatically and poignantly, in the eighteenth century, despite an extremely powerful infusion. It gained a partial success on the secular, social and political planes, but the true import and teaching of the Enlightenment was subverted. “Liberty, equality and fraternity” did not come about in the true spiritual sense in which it was envisaged by the great Adepts of the eighteenth century.

In the 1975 Cycle, no quarter is given either to spiritual pretensions or to paranoid empiricism. The clutter and lumber of the past, whether pseudo-Theosophical, pseudo-religious, pseudo-scientific or pseudo-political, are being wiped out, so that human beings must endure severe testing before they can return to the timeless basics of living. They are being forced to ask themselves what it means to be a human being and how one uses sound and speech. Given the course of human evolution over the last five million years, a situation must be created in which the word ‘human’ cannot any more be applied in the future tense to someone who misuses sound and speech. Nothing can be done about the right use of speech on the plane of appearances without getting to the root of the problem on the plane of thought. There must be a restoration of the Mysteries and an elimination of the worldly worship of secondary and tertiary emanations through religious systems and mindless rituals. New rules must be created for speech, and new criteria must be created for silence, so that meditation can become more widespread and constructive. It must be brought home that Dzyan means self-reform through meditation, and that maturity is nothing more than mastery over the power of speech.

For these reasons, Brahma Vidya in the 1975 Cycle has been supplanted by the term ‘Brahma Vach’, as a synonym for Theosophia. The aim is to get to the root of that which is beyond even the pre-cosmic sidereal gods. Whether it is called the Logos or Vach or Brahma Vach, it is the primordial latent sound and light in Parabrahm. That latent sound and light in Parabrahm is Para Vach, and that Para Vach is beyond both manifestation and nonmanifestation. It is the Great Breath beyond the cosmos that vitalizes root matter, the eternally self-existent vibration of eternal motion. It transcends the distinction between Mahamanvantara and Mahapralaya, and even the creative vibratory light of the sandhya at the dawn of differentiation. In the dawn of manifestation that light exists in its most virginal, luminous and noumenal potential state. Its latency becomes meditated upon and thus draws upon the ideational energy of the Logos. This is Pashyanti Vach, coexistent with the Logos and inseparable from its own highest self-awareness. Para Vach is like a ray from the primordial ever-darkness of Parabrahm, flowing out of the precosmic sources of all as Kalagni, dark spiritual fire. It is misleading to think of it as actually emerging from Parabrahm, because it is always the ever-concealed potency in Parabrahm. There is a stirring within that eternal state from which arises the awareness of latent light and sound, which becomes Pashyanti Vach, yielding the Logos, Brahmā, Ishwara, Sanat – the Ancient of Ancients. Simultaneous with the emergence of the androgyne Logos is the emergence of its feminine counterpart, which is Vach.

Vach thus refers in its para form to that which is absolutely latent light and sound. Vach also refers to Brahmā, who, as the Logos, is Vach, whilst Vach as the consort of Brahmā is the light of the Logos – Daiviprakriti – which is Vach in its madhyama form. In other words, given latent light and sound, and given ideation upon that latent light and sound, that ideation is expressed in a most pristine form in the dawn of manifestation. It is like the dawn of Venus on the terrestrial plane; physically, there is darkness, but a most noumenal light is irradiated on earth. Cats have a psychic awareness of this and wish to be outside at that time; even the glow-worm enjoys the light before dawn. Human beings should understand the analogy between terrestrial dawn-light and the noumenal and causal light of the invisible Sun. On the plane of Buddhi-Manas intellectual light is consubstantial with the essential light-energy of Suddhasattva, the substance of the gods. In this sense, Vach, as the consort of Brahmā and the Light of the Logos, is also the mother of the gods. She is Sarasvati, the goddess of wisdom and beauty, and Aditi, out of whose noumenal form emanate the seven primordial rays, each of which carries a luminous vesture.

The substance of these vestures is not matter in any sense that can be understood by terrestrial criteria, but rather rays so luminous and radiant that they are called the sons of Daiviprakriti. These sons are preconditions to a cosmos, and it is from these primordial seven that there is a rapid multiplication in sevens and fourteens, in tens and twelves, producing en masse the array of the hierarchies. It is these in turn that produce the objective manifested universe, or Vaikhari Vach. Thus, H.P. Blavatsky speaks of Vach as

the most mysterious of all the Brahmanical goddesses, she who is termed ‘the melodious cow who milked forth sustenance and water’ (the Earth with all her mystic powers); and again she ‘who yields us nourishment and sustenance’ (physical Earth). Isis is also mystic Nature and also Earth; and her cow’s horns identify her with Vach. The latter, after having been recognised in her highest form as para, becomes at the lower or material end of creation – Vaikhari. Hence she is mystic, though physical, Nature, with all her magic ways and properties.

Ibid., i 434

The conception of Vach as mystic Nature points to the continuity of the entire field linking Para to Vaikhari Vach. The two opposite poles, the one beyond all manifestation and the other representing the maximum degree of differentiation, the most transcendental and the most immanent, are held together by Akasha. It is a supersensuous, fiery, fluidic ether surrounding the earth and the solar system, but also pervading the brain, the heart and the entire human body, which is largely composed of water and empty space.

‘Waters’ and ‘water’ stand as the symbol for Akasa, the ‘primordial Ocean of Space,’ on which Narayana, the self-born Spirit, moves; reclining on that which is its progeny . . . . ‘Water is the body of Nara’; thus we have heard the name of water explained. Since Brahmā rests on the water, therefore he is termed ‘Narayana’ . . . . ‘Pure, Purusha created the waters pure . . .’ at the same time Water is the third principle in material Kosmos, and the third in the realm of the Spiritual: Spirit of Fire, Flame, Akasa, Ether, Water, Air, Earth, are the cosmic, sidereal, psychic, spiritual and mystic principles, pre-eminently occult, in every plane of being. ‘Gods, Demons, Pitris and men,’ are the four orders of beings to whom the term Ambhamsi is applied (in the Vedas it is a synonym of gods): because they are all the product of WATERS (mystically), of the Akasic Ocean, and of the Third principle in nature.

Ibid., i 458

Akasha-Vach is mystic Nature pervading the entire cosmos. It is the celestial virgin and Alkahest of the alchemists, the ‘Virgin Mother’ of the magician. It is the mother of love, mercy and charity, as well as the waters of grace which can only be tapped by true meditation, total benevolence and selflessness. That is why it is only possible to gain self-knowledge through selfless love. A mother blessed with pure love can, just by a glance, avert impending danger to her child. Through the power of pure love, the mother and child become one, experiencing Akasha. This notion of two identities fusing is neither simple in itself nor vague. Although it may be readily observed in the animal kingdom, it cannot be understood through terms like ‘instinct’. Crude notions such as ‘mother instinct’ are worse than useless. In seeking to understand Akasha, it is best not to speak. The less one analyses, the better. Too many people analyse too much instead of living and learning from the simplest aspects of life.

Mystic Nature is extremely close to everyone. It flows in and through the human form. This can be seen as soon as one investigates the pressure points in one’s hands and feet, gently and lovingly, but also with firmness and courage. Suddenly one will discover that there are many knots throughout the body, causing people to fall ill. The same lesson may be learnt by treating objects gently, using Brahma Vach in daily life when washing dishes or walking, when putting on clothes, or touching any object. If one does not learn harmonious and gentle action in the sphere of daily duties, which are the ABCs of Theosophia, one will never become even remotely able to understand the Mysteries. Above all, one must learn harmony in speech, for sound is the leading attribute of Akasha-Vach. When an Adept sees the aura around a human being who has not yet entered the Mysteries, the Adept is interested only in whether that human being will learn before death the ABCs of life. Has the person learnt how to be humble, how to learn, how to apologize, how to mentally prostrate before elders and teachers? The degree to which a human being has learnt generosity and gratitude during life will infallibly determine his or her state of consciousness at the moment of death.

If the basics have been learnt in this lifetime, then karma will be kind in the next. The person will find birth in a family where the parents are not much moved by likes and dislikes, and raise their children accordingly. Such parents will give their children few options, and they will also probably be impoverished peasants. The child will have no option but to learn the only arts that its parents have to teach – farming, carpentry, housekeeping. For the fortunate soul, life does not consist of menus; there is only one thing to eat. In such an environment the soul can perfect the lesson of the ABCs and advance towards self-knowledge. Many people are terrified that they are not learning the ABCs, that they are merely repeating formulae and not really learning, and this is indeed a widespread and dangerous condition. But instead of exacerbating it through futile fears, they can begin letting go of the tight, knotting egotistical grip they have on themselves, can begin to renounce the psychic claustrophobia that imprisons them. Many lifetimes may pass before they can hear the Akashic sounds of the mystic heights or before they can feel the flow of the Akasha within the heart and brain.

Such persons can still look up at the sky and have their vision healed by it. They can still appreciate the light of the dawn and have their hearts renewed by it. They can still sit quietly in the twilight and sense in the sounds of Nature its uninterrupted harmony as day recedes into night. They can behold the midnight sky, thrilling to the sight of stars more numberless than human beings, and gain an inward sense of the spaciousness of the cosmos. Seeing the sky as the great purifier of consciousness, they may touch the veil of mystic Nature as the container of all things in potentia. Using the great Teachings in these ways, they may prepare themselves for preliminary exercises in meditation and lay the seeds for the discipline of silence, which is ultimately consummated in the full perception and self-conscious embodiment of universal harmony by the sovereign Adept. Every honest effort to follow this alchemical path is irrevocably a step towards the noonday Sun of Aquarian enlightenment.


Shri Raghavan Iyer

The Gupta Vidya III