Dated 8 April 2025.
How great was my surprise and my joy when seed-based meditations (as explained in the books The YogaSutras of Patanjali and Letters on Occult Meditation by Master Djwal Khul) on the Five Dhyani Buddhas led to a flash of illumination -
'A startling connection of the Tantras of Buddhism along with five Dhyanis were revealed to be symbolic of the five-fold evolution (and five root-races with remaining two as synthetic) as scientifically treated by DK in "A Treatise on Cosmic Fire" of the future. The struggle between the two worlds - past and the future, between backwardness and progress, belief/religion and science, old superstition and modern knowledge ceased permanently.'
As my eyes fell on Foster Bailey's words, "In A Treatise on Cosmic Fire the Tibetan has given us what H. P. Blavatsky prophesied he would give..", I quivered with excitement. Here was a psychological key to "The Book of Dzyan" and more generally the Books of Kui-te called the tantra section (Tibetan: rGyud-sde) of the Tibetan Buddhist canon Esoteric by Blavatsky.
It was my ardent desire to understand (ray 2) and experience the mantram (ray 7) based approach to union with the divine (yoga) and to take a step further on the path of yoga of synthesis, I decided to explore Cyrus Ryan's book "Living on the Inner Edge" and have been attending his group gatherings. He suggested reading an excellent book "Foundations of Tibetan Mysticism" by Lama Govinda, Anagarika. This book unlocked the thought-form of the esoteric Mantra "OM Mani Padme Hum". Thank-you Cyrus Ryan for this book.
Thirsting for the inner meaning of mantras, I read the book of Lama Govinda. Further research led to another book, a scholarly academic thesis on Tantric Buddhism. Lo and behold, a column of Element (Bhuta) from a table in this thesis perfectly matched the five-fold Sensory Evolution from "A Treatise on Cosmic Fire" and many dots were connected !
The Sanskrit Word Tantra from "An Introduction to Tantric Buddhism" by Das Sengupta -
"...Etmologically the word Tantra may be taken to mean any kind of elaboration (if derived from the root tan, to spread), or to mean knowledge (if derived from the root tantri). Taking the first derivation, Tantra may be explained as that which spreads knowledge (tanyate, vistaryate jnanam anena iti tantram). There is thus a wider connotation of the word Tantra to mean any 'expanded' literature which deals elaborately with any department of study either in a theoretical or in a practical manner. Thus some systems of philosophy have often been referred to as Tantras, e.g., Nyaya-tantresu, Samkhya-tantreshu, or Cikitsa-tantresu, and so on. But it has also a limited connotation inasmuch as the word Tantra means an esoteric literature of a religious and practical nature. It is difficult to say how the use of the word Tantra in this limited sense became so important that in common parlance the word seems to have acquired almost entirely this specialised sense. The treatment herein followed is limited to this specialised Tantra literature as a practical esoteric science..."
The hints of five Dhyanis in TCF Book -
"The section we are now approaching concerns the development of the divine Manasaputras, viewing them as a collective whole, containing the Divine Mind, and considering the individual Monad, who responds to Their life as a part of the body of these Dhyani Buddhas.
...
There appear upon the third subplane of the mental plane certain vibratory impulses—nine in number—corresponding to the fivefold vibration of these Manasadevas in conjunction with the fourfold vibration set up from below and inherent in the matter of this subplane, the fifth from the lower standpoint. This produces "the ninefold egoic lotus," which is at this stage tightly closed, the nine petals folded one upon the other. They are vibrant, and scintillating "light" but not of excessive brightness. These "lotus buds" are in groups, according to the influence of the particular ones of the fivefold Dhyanis Who are acting upon it and Who form it out of Their own substance, colouring it faintly with the "fire of manas."
...
The evolution of the petals - The building of the causal body is the result of dual energy, that of the lower self with its reflex action upon the higher unit, and that of the natural energy of the self as it makes its direct impress upon the substance of the egoic lotus. It should here be remembered that, subtle though the material may be, the egoic lotus is as truly substance of a particular vibration as is the physical body, only (owing to its rarity) physical plane man regards it practically as nonsubstantial. It is in fact, as earlier pointed out, the result of the dual vibration of the fivefold Dhyanis or Gods in conjunction with the fourfold Quaternary, or the Pitris of the lower vehicles. Through a conscious effort of the planetary Logoi, these Dhyanis and lower Pitris are brought into a close relationship. This produces (upon the third subplane of the mental plane) a ninefold vibration or whorl in the gaseous matter of the plane—for this is the cosmic gaseous subplane—which, after a certain period of persistence, assumes the form of a nine-petalled lotus."
Poster images - Table of Dhyani Buddhas from "An Introduction to Tantric Buddhism" by SHASHI BHUSAN DASGUPTA, M.A., PH.D., Photos from Tibet in Pictures by Li Gotami and Lama Govinda, Five-fold evolution in Alice Bailey's TCF.
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