Trinities and their correspondences

Symbols and allegories.
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Nefastos
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Re: Trinities and their correspondences

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obnoxion wrote:
Thu Apr 16, 2020 4:55 pm
Also, I remember Koot Hoomi taking his retreat of silence somewhere in that strange towet near Ladakh, which is quite near to Uddiyana, or the Swat Valley...

I guess I sort of visualized Uddiyana as a secret center behind Allahabad, as a sort of apex of a three-dimensional tetrahedron...

This is what I thought as well, with "the point of emanation" (or we could say, projection).

I add some theosophical correspondences. In her Isis Unveiled (Science p.599) Blavatsky touches Uddiyana, once again (as in the "story" of the letters above) as the meeting point of black & white magic. She comes to the subject by first speaking about a geographic on a different continent altogether, in the form of "three separate peaks which form a curious triangle", leading to a hidden sepulchre of great occult value. From this she moves to how these kinds of places are guarded by "hideous but faithful" spirits, "awaiting the day when the revolution of cyclic periods shall again cause their [the occult treasures] story be known for the instruction of mankind". She then proceeds to this Udyana, "strongly tinged with Sivaïtic magic", considered as a cradle of sorcery and witchcraft. After making sharp statements about the white & black (namely, merchandised) magic both being practiced there, she proceeds speaking of the "luminous shadow of Buddha", whose "dazzling splendour" may be seen only by working one's prayer with greatest faith & perseverance.

Where Dyczkowski has written about that this "Oddiyâna (also called Udra)" corresponds to the listening act of the Goddess (p.128-9) I have noted on the margins to compare this to the brain centers mentioned by Bailey.
Faust: "Lo contempla. / Ei muove in tortuosa spire / e s'avvicina lento alla nostra volta. / Oh! se non erro, / orme di foco imprime al suol!"
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Re: Trinities and their correspondences

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Nefastos wrote:
Sun Apr 19, 2020 1:48 pm
...the meeting point of black & white magic. She comes to the subject by first speaking about a geographic on a different continent altogether, in the form of "three separate peaks which form a curious triangle",
I am starting to get a tingling Twin Peaks -feeling from this discussion, which is excellent!

This sort of geographical shaktipitha should be, I think, a meeting point of white and black magic, and, in the words of the Lotus Sutra, an assembly of humans and nonhumans; a place of massive and delusive power, where the difficulty and danger of the work of uniting the two paths is seen in the nakedness of it's terrifying splendour.
Nefastos wrote:
Sun Apr 19, 2020 1:48 pm
From this she moves to how these kinds of places are guarded by "hideous but faithful" spirits, "
By these she must mean the vidyarajas, dharmapalas and other such wrathful deities, that are indigenous shamanic deities convereted to buddhism, or hindu (mostly shaiva) deities that have been appropriated through subjugation by tantric masters. The Tibetan cultural hero, Padmasambhava, - hailing from Uddiyana - subjugated most of Tibetan demons and deities while propagatin tantric buddhism to both humans and nonhumans, and giving rise to the first red hat lineage in Tibet, the Nyigmapa.
Nefastos wrote:
Sun Apr 19, 2020 1:48 pm
she proceeds speaking of the "luminous shadow of Buddha", whose "dazzling splendour" may be seen only by working one's prayer with greatest faith & perseverance.
Could you possible share the actual quote about the shadow of Buddha being seen with perseverance in prayer. I think I could use it in the article I'm writing? It is an english article, and I own Blavatsky's IU and SD only in Finnish...
One day of Brahma has 14 Indras; his life has 54 000 Indras. One day of Vishnu is the lifetime of Brahma. The lifetime of Vishnu is one day of Shiva.
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Re: Trinities and their correspondences

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obnoxion wrote:
Sun Apr 19, 2020 3:00 pm
By these she must mean the vidyarajas, dharmapalas and other such wrathful deities, that are indigenous shamanic deities convereted to buddhism, or hindu (mostly shaiva) deities that have been appropriated through subjugation by tantric masters.

In this particular text section she names these "hideous but faithful gnomes" as bahti. In the theosophical texts it is several times mentioned that the sanctuaries of the adepts are guarded by elemental spirits, so that even if one could by some miracle find those places, they would seem desolate to him unless he'd be summoned.

obnoxion wrote:
Sun Apr 19, 2020 3:00 pm
Could you possible share the actual quote about the shadow of Buddha being seen with perseverance in prayer. I think I could use it in the article I'm writing? It is an english article, and I own Blavatsky's IU and SD only in Finnish...

Of course. It's very near to the end of the Science part, and a lengthy anecdote on its own. As is usual to Blavatsky, the mental stride between these images is not that small. I will include the whole story from Udyana to the Shadow:

Isis Unveiled: Science (p.599-601) wrote:"The people of Pashai," says Marco Polo, the daring traveller of the thirteenth century, "are great adepts in sorceries and the diabolic arts." And his learned editor adds: "This Pashai, or Udyana, was the native country of Padma Sambhava, one of the chief apostles of lamaism, i.e., of Thibetan Buddhism, and a great master of enchantments. The doctrines of Sakya, as they prevailed in Udyana in old times, were probably strongly tinged with Sivaitic magic, and the Thibetans still regard the locality as the classic ground of sorcery and witchcraft."

The "old times" are just like the "modern times"; nothing is changed as to magical practices except that they have become still more esoteric and arcane, and that the caution of the adepts increases in proportion to the traveller's curiosity. Hiouen-Thsang says of the inhabitants: "The men . . . are fond of study, but pursue it with no ardor. The science of magical formulae has become a regular professional business with them." We will not contradict the venerable Chinese pilgrim on this point, and are willing to admit that in the seventh century some people made "a professional business" of magic; so, also, do some people now, but certainly not the true adepts. It is not Hiouen-Thsang, the pious, courageous man, who risked his life a hundred times to have the bliss of perceiving Buddha's shadow in the cave of Peshawer, who would have accused the holy lamas and monkish thaumaturgists of "making a professional business" of showing it to travellers. The injunction of Gautama, contained in his answer to King Prasenagit, his protector, who called on him to perform miracles, must have been ever present to the mind of Hiouen-Thsang. "Great king," said Gautama, "I do not teach the law to my pupils, telling them 'go, ye saints, and before the eyes of the Brahmans and householders perform, by means of your supernatural powers, miracles greater than any man can perform.' I tell them, when I teach them the law, 'Live, ye saints, hiding your good works, and showing your sins.' "

Struck with the accounts of magical exhibitions witnessed and recorded by travellers of every age who had visited Tartary and Thibet, Colonel Yule comes to the conclusion that the natives must have had "at their command the whole encyclopaedia of modern 'Spiritualists.' Duhalde mentions among their sorceries the art of producing by their invocations the figures of Laotsen and their divinities in the air, and of making a pencil write answers to questions without anybody touching it."

The former invocations pertain to religious mysteries of their sanctuaries; if done otherwise, or for the sake of gain, they are considered sorcery, necromancy, and strictly forbidden. The latter art, that of making a pencil write without contact, was known and practiced in China and other countries centuries before the Christian era. It is the A B C of magic in those countries.

When Hiouen-Thsang desired to adore the shadow of Buddha, it was not to "professional magicians" that he resorted, but to the power of his own soul-invocation; the power of prayer, faith, and contemplation. All was dark and dreary near the cavern in which the miracle was alleged to take place sometimes. Hiouen-Thsang entered and began his devotions. He made 100 salutations, but neither saw nor heard anything. Then, thinking himself too sinful, he cried bitterly, and despaired. But as he was going to give up all hope, he perceived on the eastern wall a feeble light, but it disappeared. He renewed his prayers, full of hope this time, and again he saw the light, which flashed and disappeared again. After this he made a solemn vow: he would not leave the cave till he had the rapture to see at last the shadow of the "Venerable of the Age." He had to wait longer after this, for only after 200 prayers was the dark cave suddenly "bathed in light, and the shadow of Buddha, of a brilliant white color, rose majestically on the wall, as when the clouds suddenly open, and, all at once, display the marvellous image of the 'Mountain of Light.' A dazzling splendor lighted up the features of the divine countenance. Hiouen-Thsang was lost in contemplation and wonder, and would not turn his eyes away from the sublime and incomparable object." Hiouen-Thsang adds in his own diary, See-yu-kee, that it is only when man prays with sincere faith, and if he has received from above a hidden impression, that he sees the shadow clearly, but he cannot enjoy the sight for any length of time.
Faust: "Lo contempla. / Ei muove in tortuosa spire / e s'avvicina lento alla nostra volta. / Oh! se non erro, / orme di foco imprime al suol!"
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Re: Trinities and their correspondences

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Thank you for sharing! I found a suitable quote for my article. It will be nice to have a quote from Blavatsky herself in the article.

Now I am only thinking, is this a workable model, this tetrahedron of four points? The bindu being in Allahabad\metaphysical Oddiyana?

Because if it is, I would next try to find parallel spots from my immediate surroundings (domesticate them), and then internalize these spots inside me.

What would be the standard correspondence to chakras and principles in the SoA system?
One day of Brahma has 14 Indras; his life has 54 000 Indras. One day of Vishnu is the lifetime of Brahma. The lifetime of Vishnu is one day of Shiva.
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Re: Trinities and their correspondences

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obnoxion wrote:
Sun Apr 19, 2020 5:14 pm
Now I am only thinking, is this a workable model, this tetrahedron of four points? The bindu being in Allahabad\metaphysical Oddiyana?

I'd think so. Pray tell if you notice discrepancy or discomfort, so we can find out the possible errors in the side of the hypotheses.

obnoxion wrote:
Sun Apr 19, 2020 5:14 pm
What would be the standard correspondence to chakras and principles in the SoA system?

Excellent question, I wish I knew precisely. But I have recently used the (attached) schema given in Azazelin Avain p.167, extrapolated there from Argarizim p.106 (p.139 in the Finnish 2nd edition). In that model, every cakric gate is taken as a vesica piscis of the colliding centers formed by intersecting peripheral forces, and following the prism's colour code ascending from infrared ("black") at the base to ultraviolet ("white") of the crown. But I would take this model only as a heuristic instrument.

Right now I'm trying to make sense of that nod to the Bailey's head centers. Most probably I have had an idea of some correspondence of one of the etherico-physical organ tabulations of Bailey's with the Dyczkowski head center correspondences in figure 4 (p.173, explained in p.128-9). But so far I have only found some in-depth explanation of the occult properties of inner hearing (of the master's teaching) from Bailey's Treatises on Cosmic Fire & White Magic.
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Faust: "Lo contempla. / Ei muove in tortuosa spire / e s'avvicina lento alla nostra volta. / Oh! se non erro, / orme di foco imprime al suol!"
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Re: Trinities and their correspondences

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I had worked out the following grid:
(This is only a suggestion, edited several times over...)

***

Kamarupa - Iccha Shakti – the energy of will or desire - creation
Purnagiri - Jnana Shakti – the energy of knowledge - annihilation or reabsorption
Jalandhara - Kriya Shakti – the energy of action - preservation
Oddiyana and Allahabada - Bhairava+Bhairavi\Akula+Kula - powers of Grace and Obscuration

***

Kamarupa - Venus - Water (The Menstruating Cave)
Purnagiri - Saturn - Earth (The Mountain)
Jalandhara - Mars - Fire (The flaming natural gases)
Oddiyana/Allahabad - Moon/Sun - Ether/Air -

Oddiyana:
Metaphysical spot (The Paradisical Valley of Flying Dakinis; Island of the Moon)

Allahabad:
Concrete spot (meeting of three holy rivers; place of the sacrifice)

***

Kamarupa - Down - Kama (imagination)/Buddhi
Purnagiri - Left - ahamkara (intellect)/Manas
Jalandhara - Right - ahamkara (emotion)/Manas
Allahabad - center - ahamkara (intention)/Manas-Atma
Oddiyana - Up - Buddhi (intuition)/Atma

***

In Christian/Kabbalistc terms Allahabad would be the Foundation Stone (shetiyah) and the Lunar Oddiyana would be the Cornerstone or the Keystone of the Vault (rosh ha-pinnahh). And between these stands upright the flowering Rod of Almond, that is, The Middle Pillar or Axis Mundi.

Foundation Stone is the one that (solar-tipherethic) Jacob used as a pillow when sleeping on his way to Mesopotamia. He dreamed of a ladder on earth that reached to heaven, and angels walked it up and down. When he woke up, he said: "How dreadful is this place! It is none other than the house of God (bethel)" (Gen 28:11 -19). He proceeded to pour oil on the stone and sanctified it as an altar. Under the Solar Allahabad is the Venutian Kamarupa, wherein is hidden the Luciferian Emerald.
One day of Brahma has 14 Indras; his life has 54 000 Indras. One day of Vishnu is the lifetime of Brahma. The lifetime of Vishnu is one day of Shiva.
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Re: Trinities and their correspondences

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Yes! This looks astounding.

The only place where I might have anything at all to add is this one part:

obnoxion wrote:
Sun Apr 19, 2020 7:16 pm
Kamarupa - Down - Kama (imagination)/Buddhi
Purnagiri - Left - ahamkara (intellect)/Manas
Jalandhara - Right - ahamkara (emotion)/Manas
Allahabad - center - ahamkara (intention)/Manas-Atma
Oddiyana - Up - Buddhi (intuition)/Atma


Is this tabulation like an amalgam of the Sanskrit (yoga & tantra) use of the terms and the Star of Azazel use of the same, equally? Or did you take one or the other as the basis onto which another is applied as extra nuances?

(Note to the readers not extremely well versed in this terminology: Not that the Azazelian terms would be something totally different to their origins in Sanskrit texts, but they have been applied through practical machinery of several centuries of Western culture with its special needs for stressed connotations. First "permutation" being theosophy, and the second, our own approach to the terms.)
Faust: "Lo contempla. / Ei muove in tortuosa spire / e s'avvicina lento alla nostra volta. / Oh! se non erro, / orme di foco imprime al suol!"
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Re: Trinities and their correspondences

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Nefastos wrote:
Tue Apr 21, 2020 3:28 pm
Is this tabulation like an amalgam of the Sanskrit (yoga & tantra) use of the terms and the Star of Azazel use of the same, equally? Or did you take one or the other as the basis onto which another is applied as extra nuances?
It is an amalgam, and the added nuances are also mixed with my own preferences at the moment (the inner faculties writ open in english would be my owm preferences). It is asymmetric model, and a work in progress. It is difficult to stress the importance of Kamarupa as the lower poin of the 2D triangle in the 3D tetrahedron. All in all, it is Kamarupa's connection to iccha shakti that was traditionally strong, and all the rest of the correspondence are worked around it. So it is problematic to have it work both as 2D and 3D.

My aim is to sync it somehow with our system, and to have it energetically usable for visualisations - if indeed that is possible. But, after alll, most of the tantric treatises don't agree on particulars when it comes to correpondences. Yet, on that these four saktipithas are the most important ones, the Tantras quite broadly agree. And the connection of Kamarupa with iccha shakti is also very strong.

Allahabad as the vicarious Oddiyana is our innovation, and I think this innovation is done well in the spirit of the Tantras. But I would love to hear you criticism and suggestions on this little model!
One day of Brahma has 14 Indras; his life has 54 000 Indras. One day of Vishnu is the lifetime of Brahma. The lifetime of Vishnu is one day of Shiva.
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Re: Trinities and their correspondences

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obnoxion wrote:
Tue Apr 21, 2020 4:02 pm
But I would love to hear you criticism and suggestions on this little model!

I haven't forgotten this important conversation of ours, but will come back to it at a bit later date, when I have had more time to digest the model.
Faust: "Lo contempla. / Ei muove in tortuosa spire / e s'avvicina lento alla nostra volta. / Oh! se non erro, / orme di foco imprime al suol!"
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Re: Trinities and their correspondences

Post by obnoxion »

Nefastos wrote:
Sun Apr 26, 2020 1:06 pm
obnoxion wrote:
Tue Apr 21, 2020 4:02 pm
But I would love to hear you criticism and suggestions on this little model!

I haven't forgotten this important conversation of ours, but will come back to it at a bit later date, when I have had more time to digest the model.
Take your time, frater! My patience is endless.
One day of Brahma has 14 Indras; his life has 54 000 Indras. One day of Vishnu is the lifetime of Brahma. The lifetime of Vishnu is one day of Shiva.
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