Kamanita: The Kingdom Of The Hundred-Thousandfold Brahma

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Kamanita: The Kingdom Of The Hundred-Thousandfold Brahma

Postby yawares » Thu Aug 16, 2012 4:51 am

Dear Members,

:heart: Kamanita And Vasitthi :heart:
[By KARL GJELLERUP]


IN THE KINGDOM OF THE HUNDRED‐THOUSANDFOLD BRAHMĀ

AND KĀMANĪTA AND VĀSITTHĪ entered again into
existence in the kingdom of the Hundred‐thousandfold
Brahmā as the gods of a double star.


The luminous astral substance with which
Kāmanīta's sense of being was united, enveloped symmet‐
rically the heavenly body which was both animated by his
strength and guided by his will. By the exercise of his will‐
power the star revolved on its own axis; and this motion
was his own individual life, his self‐love.
Further, Kāmanīta was reflected in Vāsitthī's lustre;
and he in turn reflected hers. Exchanging rays they circled
around a common axis where their rays accumulated. This
point was their mutual love; the circling was therefore their
love‐life, and in the course of this they constantly reflected
one another — and that was the joy of their love.
Gifted with sight on every side, each was able to
look, at one and the same moment, towards every point of
unending space. And everywhere they saw countless star‐
gods like themselves, the flashing of whose rays they
instantly caught and returned. Of these there was first a
number who formed with them a separate group; next,
other groups which with their own formed a whole
galactic‐system; further, other systems which formed them‐
selves into chains of systems; and beyond these yet other
chains, and rings of chains, and spheres upon spheres of
chain‐rings.


And Kāmanīta and Vāsitthī now guided their binary
star in harmonious flight among the other stars and double
stars of their group in a graceful, multi‐dimensional dance
— neither coming too near to their neighbours nor yet
removing to too great a distance. All the time, by a certain
unspoken sympathy, each communicated to one another
the exact direction and curvature of movement. But at the
same time a common consciousness was formed which
guided their whole group into harmony with the motion of
all the groups of their system, then again in turn joined in
the motion of all other groups.
And this harmonic sympathy with the vast swaying
rhythmic motion of the stellar bodies — this universal and
unceasing interchange of movement — this was their
relationship to the universe, their outer life, their all‐
embracing and all‐permeating loving activity.
However, that which was harmony of movement
here appeared to the gods of the air, who had their palaces
beneath the star‐gods, to be a harmony of sound. By
participation in its enjoyment, the generations of gan‐
dharvas in the fields of Paradise imitated these harmonies
in their joyous melodies.


And because a weak and far‐off echo of these
harmonies pierces to our earth — so weak that it can only
be caught by the spiritual ears of the illuminati — the
seers talk mysteriously of the harmony of the spheres, and
the great masters of music reproduce what they, in their
ecstasy, have overheard; and this music is the greatest
delight of the human family. But just as the reality of life is
to its ever dimmer‐growing reflection, so too is the joy in
existence of the gods of the stars to the rapture of human
beings over notes and chords and melodies. For the joy of
life for the brahmā gods is simply their immeasurable joy
in existing.


All these movements, however, these vast round‐
elays of world‐systems, had for their centre a single object
— the Hundred‐thousandfold Brahmā throned in the
midst of the universe: The One whose immeasurable
brightness permeated all the gods of the stars, and to
whom they in turn flashed back that radiance, like so
many mirrors of that splendour: The One whose inexhaus‐
tible strength, like a never‐failing spring, imparted life and
motion to all of them and in whom, in turn, all their
motion was centred. And this was their being, filled with
all the fullness of the brahmā, their communion with the
Highest God, their blessèdness, their devotion, their bliss.


They had in Brahmā the central point about which
everything else was collected, yet this brahmā‐world,
though boundless, was also, in a sense limited. As the
prescient eye of humanity discovered a zodiac in the
dome of heaven, even in far‐distant ages, so too the gods
of the stars saw untold zodiacs described in and around
one another — weaving pictures throughout the spheres,
pictures in which the most distant groups of stars resolved
themselves into luminous figures — now intertwined so
that one star shone as an inherent part of several pictures,
then again flashing in lonely exclusiveness. Objects ap‐
peared there: astral forms of all the beings that live and
move on the scattered worlds; or between these, abiding
pictures of the original forms of all that, wrapping itself in
the four great elements — earth, water, fire and wind —
ceaselessly comes into being and passes away in the
changeful river of life.
And this beholding of the original forms was their
knowledge of the worlds.


But because, being all‐seeing, they were able to
see that without having to look away from this — without
even the flutter of an eyelid they were able to behold at
one glance the unity of God and the multiplicity of worlds
and living beings — the knowledge of God and the
knowledge of the worlds thus became for them one and
the same thing.
If, however, human beings turn their gaze upon
the divine unity, the many forms of the changing universe
escape them; and, on the other hand, when they look
upon these forms, they can no longer hold in view the
unity of God. The divine ones, however, saw centre and
circle at one and the same moment. For that reason their
knowledge was a unified knowledge, never unstable and
a prey to no doubt.
Throughout this whole luminous brahmā‐world
time now flowed on silently and imperceptibly. As there is
not the least movement to be perceived in a perfectly clear
stream which glides quietly and smoothly along, and
whose waters are neither obstructed nor broken by any
resistance, so here the passage of time was just as imper‐
ceptible, because it experienced no resistance from the
rise or fall of thought and feeling.
This imperceptible passage of time was their
eternity. And this eternity was a delusion. So also was all
that it embraced — their knowledge, their godliness, their
joy in existence, their world‐life, and their own individual
life — all was steeped in delusion — all was overlaid with
the colour of delusion.


***********to be continued************
Edited by yawares :heart:
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