the Bibaringa sylph and the Kwan Yin statue
I am sitting at a coffee table in the living room of the 8 bedroom house I live in with my wife, our two adult children, my daughter in law, two grandchildren and four chow chow dogs. The house is on a ridge, part of the circle of hills that surrounds the inner basin of Canberra, the ceremonial heart of the Australian Nation.
To the east in a clear view 4 miles distant is Australia’s Parliment House, War Memeorial, National Museum and major city buildings. To the west is a range of hills that extends by a series of wilderness areas and National Parks for almost a thousand miles.
At the top of the ridge, to the north, is Mt Stromlo Observatory, a facility run by the Australian National University.
To the south is the Murrumbidge Corridor, a buffer area seperating suburbia and the headwaters of Australia’s largest river system. From this direction a cold wind is blowing dropping the temperature this 22nd of November 2001 to a spring time low of 40 degrees. The wind is a Shiva wind – a term to be explained later – and is sending the Slyph that lives on the air currents over our house in a plume to the north, to mix in with the Slyph that holds the position at the top of Mt Stromlo.
Today is a special day. A huge meteor show was predicted for 4.00am and a group assembed for a celebration breafast at Stromlo Coffee shop. Low and high altitude cloud have hidden the skies. But the excitment of the assembled people have ammuseded the ‘Bibaringa’ slyph. She finds people stra nge and has trouble reaching into human conscousness because we are so locked into what happens on the earth in earth elemental substance – cars, food, money, sex, houses. But today was good people thought about the heavens.
Oh yes, Bibaringa is the name of this 550 acre property. On a ridge the only falt surfaces arre at the tops of hills. It is mainly overfarmed woodland. On it are over 80 species of birds, hundreds of Kangaroos, and about 120 horses. The horses are on aggistment, our income comes from running a horse motel with stables and facilites for horse play. The horses are all loved and well cared for pets. We also run a fairly intense environmental restoration program with volunteer assistance.
But back to the slyph.
I can access the Bibaringa sylph at an time I wish through a small bronze Kwan Yin statue that sits with a candle and a joss stick holder on a dresser in the lounge room. The statue faces south, towards the wilderness, and is a point of focus for her conscousness.
The whole question of human cosncousness is strange and I think we have been lead horribly astray by the scentific revolution. There seems to be a spirit conscousness, which finds its home in the human body. This seems to leave during sleep. It can be seperated from the body by drugs and meditation.
I guess, I have just been born with a badly attached conscousness. I day dreamed through fairy worlds as a child and my early schooling seemingly had little effect. But although a badly attached conscousness is one of the preconditions for schizophrenia I seem to have been able to avoid the problems of possession (accept for a period of about 9 months after 5 weeks in Thai monastry – more about that later).
Conscousness trasfer seems to be all about empathy and identification. Feel with someone and you get caught in their emotional space. Compassion – feeling the needs of others is about that and is considered by many as a useful path to initation. Christan charity work, humanism, socilism and the new Buddhism are gentle ways to spiritual insight.
So I look at my little bronze Kwan Yin, relax my body awareness and soon i’m up above the house in a swirl of windblown eddies. These eddies have a feeling and mind of their own, perhaps many minds, the placement of my conscousness into different locations of this swirlling mass gives my conscousness different messages … more about this important phenomenon later.
I’ve just given you a discription of what australian aboriginal people call ‘dreaming‘ – sacred site dreaming – from my personal point of view. There are other rrelated points of view.
Below is a quote from a great book, “The bodhisattva of compassion” by John Blofeld, an author who should be much better known. In it he quotes a Chinese informat who tells him what a maifestation of Kwan Yin said,
“Know that your mind itself is immeasurable, the container of a myriad, myriad universes, each of them vast beyond your comprehension. All the illimitable power that exists in those myrids of universes would be yours in full, if you had the wisdom enough to use it. The same is true of every sentient being … when a single bee sucks honey, all beings in the myriad universes suck honey; when a worm is crushed , all beings in those universes are crushed. Remember, the source of all power lies within yourself …”
John Blofeld, The Bodhisattva of Compassion (Page 36, Shambhala, Colorado 1987)
Buddhism has, at its best, a strong flavour of intergalactic space. The mind to which we too belong as cosmic beings (see www.xxx).
Devas and drugs the story.
Our brain has no point of conscousness. Modern brain research is adament on this point. “I” am not in my pituray or prinal glands; or in my heart. Being on the edges of asia I have the asian and african habit of touching my heart when I refer to myself – but again modern research shows that people don’t travel around with heart or kidney transplants.
Yet our point of focus is altered by chemical changes.
The Findhorn experience
(See dowsing with a pendulum and the pendulum in the Garden, a Bindu manusctipt publication – used for many years to teach basic pendulum use at dowsing workshops in Newcastle, Sydney, Melbourne, Adeliade and Canberra)
Devas and Nature Spirits – A Theosophical Introduction
Theosophical literature – the books published by the Society – has of recent years tended to be doctrinal. Old seems better than new, a book, having withstood the test of time, is seemingly often assumed to contain ancient wisdom by virtue of its age. Most of the Theosophical material on earth wisdom is from the 1920’s with an archaic English usage that makes for poor readability. So I have taken the liberty of rendering this material into a modern form. The one exception to this the writings of C.W. Leadbeater who’s books have indeed set the vocabulary that is used by most ‘new age‘ authors.
Leadbeater is a controversial figure within the Theosophical Society. At times the best clairvoyant of the 20th century he could also create reams of manipulative rubbish. His sexual oddity, a seeming fascination with boy’s anatomy – a charge often made and never defended – have made him persona non grata in Theosophical discussions. The current controversy surrounding Sai Baba reminds one of the Leadbeater situation. A intersting book on Leadbeater is The Elder Brother by Gregory Tillet.
Leadbeater could write and some of his insights have been important to my understandings of what is happening in the etheric space of Canberra… but more from Leadbeater later.
First a Theosophical definition of the word “Deva”. This comes from the introduction to a solid and well researched book, “Devas and Men, a Compilation of Theosophical Studies on the Angelic Kingdom.” authored (rather mysteriously) by the Southern Centre of Theosophy, Robe South Australia. First published by the Theosophical Publishing House Adyar, India in 1977.
What, then. the reader may ask, does “deva” mean?
The word is derived from the Sanskrit meaning “to shine” – hence the “shinning ones”, the “resplendent” ones. But the term is used very loosely and in Hindu Scriptures, for instance, may refer to all life which is invisible…
The Devas and Men book is a massive work. It is interesting that the introduction to this 386 page tome (undoubtly written after all the research had been done) starts with the following proposition…
The idea that Man is a Deva is intriguing and immense. Its intriguing because much of the information about the idea is has been veiled with confusion and complications. And immense because it says much about humankind’s place in the total cosmos.
In the Theosophical literature there are vast amounts of usable material on this topic – alas majority of it is clouded in mysterious terminology and arachic English. Perhaps only Geoffrey Hodson and C.W. Leadbeater, as major authors in the area, stand free of this accusation.
I hope as time unfolds and the ecognosis site develops we will have a chance to add more from the Theosophical Literature.
At this time Canberra, is the point of focus for the Ecognosis. As one of the planet’s developing spiritual centres Canberra bustles with devic activity. This seems to happen at all levels, from simple Nature Spirits to huge “shining beings of light” with wisdom that seems to circle the globe..
One of the significant things that is happening in Canberra is its street plan and city scape. Canberra contains triangles and circles, parks, dams and mountains all occupied (if one can use such a word) by Devic life. Through dreaming meditation these beings can be accessed. See the Canberra meditations described in this site…… As part of our meditatitve doings in Canberra we move between sites weaving a web of patterns on the ground which over time extend upward to become “Angel Houses” sort of chrysalis like spaces in which devas can live.
Deva of Ceremonial
From “Regents of the Seven Spheres” H. K. Challoner. Theosophical Publishing House. 1976. Page 58.
A similar being holds station over Anzac Parade on Canberra’s central ley line.
In the Theosophical tradition devas are often presented in this sort of shape and form with areas of colour suggesting different areas of consciousness. Most seem to be drawn with a human face – perhaps to show that they are attuning a part of themselves to people.
On Anzac Parade I sense balls of radiating consciousness that reach up high into the sky. Around about weave energy streams and clouds of coloured mist.
The deva depicted in the sketch sits over a small village. The deva on Anzac Parade is larger and reaches high into the sky. It lives in an “angel house” it has constructed for itself that appears to have a square corners set into a round of shape similar to the War Memorial’s Shrine of Remembrance.
Its function, as mentioned in the text, is to be aware of all the ceremonies is taking place in Canberra and to facilitate their intentions. It seems to be linked to similar beings within a geographic area extending from Bali to New Zealand, Perth to Tasmania.
“Angel House” constructed by Masonic Ritual from C.W. Leadbeater’s The hidden life in Freemasonry. Theosophical Publishing House. 1949. Page 343.
Angel Houses can be constructed by ritual, geomantic actions and/or mediation. Perhaps devas construct them for themselves over points of Geomantic energy – just like snails make their own shells.
From Leadbeater’s book,
“The entire figure was thus a nest of four prisms, the floor on which the Angels stood representing the central plane. Having built for themselves a temple of this strange form, the angels proceeded to perform a most interesting ceremony inside it. They moved in a wonderful choric dance, arranging themselves in various figures – a seven pointed star, a swastika, a cross and many other figures – a sort of hymn – voices like the chiming of mighty bells. The multiprismatoidal temple was transparent like crystal, and yet somehow permeated with fire.”
“- lines of dazzling light shot out into the empyrean, bearing messages and greetings to worlds far away in space. And unmistakably there came a response this wonderous call – even many responses. Strange to us beyond all words in magnetism and feeling were these replies from other worlds: but that they WERE replies is beyond question. Some, surely came from worlds of which at present know nothing.”
Surely, fascinating stuff. Gives you something to think about, doesn’t it? Note the date on the publication, the material was probably written in about 1920. It predates the New Age Crystal Power and the thoughts shape/energy weavers like Melchizedek.