On the Unexpected Sequelae of Pure Intentions

By George A. Boyd © 2019

Q: I have heard that if you have pure intentions and are not attached to your actions, you could even murder someone and not accrue evil karma. Is this viewpoint correct?

A: Intention is the conative force of the attentional principle—and while this aspect of your nature can (1) make Light attunements or activate a transformational mantra, (2) can project in full consciousness onto the inner Planes, and (3) can give suggestions to direct your inner vehicles of consciousness—it really isn’t the force that drives your behavior. The force that drives behavior is volition or will.

One of the problems that people have about intention is that they often conflate it with will. So you will hear people saying:

  • “I intend to lose weight this year through eating well and going to the gym.” [Commitment plus planning, executed via the personal octave of the will]
  • “The Soul will create what I visualize using intention.” [Transpersonal octave of the will operating through the wave of the present time on the Akashic Aether]
  • “It is my intention to honor my promise to you.” [Commitment plus conscience, executed via the personal octave of the will]
  • “The Yogis use intention to activate supernatural powers (siddhis)” [Cosmic octave of will, operating through the cosmic consciousness nucleus of identity]

Will causes action: action does have karmic consequences. The circle of action expands from self to your family, to your circle of friends and acquaintances, to your neighborhood, to your community, to your nation, to the world, to the universe, and ultimately, influences the collective consciousness in which we all dwell. In the article, “The Three Modes of Karma,” we discuss this sphere of karmic reactions.

Regardless whether you have pure intentions—e.g., I don’t mean to harm you in any way, I regard you with love and respect, or I experience you as a spiritual being and honor you—if you injure someone, the law of karma does not cease to operate. In this same article, we discuss the levels from which you can initiate action using the will—this spans from the aspect of will that emerges from the unconscious mind up to the Divine Will.

Only in this last instance, where you are acting under the aegis of the Divine Will, do you not create karma. Since most aspirants and disciples do not have continuous access to the Divine Will, they invariably continue to create new karma.

Certain aspects of this new karma you create can be transmuted through the Light when you use your transformational mantra, but other aspects do bring about consequences that impact your life. So the contention that pure intentions prevent the creation of karma is spurious; the law of cause and effect continues to operate regardless of whether or not you are detached from what you are experiencing and hold only loving thoughts for others.

Q: I have heard that it is desire that generates karma, so if you are desireless, you do not create karma. Is this true?

A: It is correct that karma is based upon desire. Desireless action (nishkam karma) presumes that you are acting without desire—and assuming you are able to genuinely do this—you are in effect, acting as an agent of the Divine Will.

To do this requires that:

  1. You know the Divine Will
  2. The Divine Will directs your action
  3. You act without any desire or resistance in your mind to what the Divine Will is directing you

In theory, this seems straightforward enough; we suggest, however, that this may be more difficult to do in practice. This is because:

  1. It is difficult for most aspirants and disciples to discern what is the Divine Will apart from the many potential suggestions for action that arise in different strata of their mind.
  2. Below the Third Planetary Initiation, the connection with the Monad is tenuous at best, so it would be unlikely that the conative influences that inspire your action would actually arise from the Divine Will.
  3. Most people have desire or rebellious tendencies in their unconscious mind that resist being obedient to the Divine Will, even were it possible to clearly discern this. So for example, if God gave you a direction, many times you would not wish to follow it, because you believe it infringes upon your freedom or interferes with something else you desire.

So while desireless action does help you avoid creating new karma, practicing nishkam karma is not so easy.

Q: What about the idea that detachment from action prevents any karmic repercussions?

A: There are a number of perspectives that have been advanced that suggest you can circumvent karmic reactions through detachment. Here are some of them:

  1. Actionless action (wu wei) – This perspective looks at action from the standpoint of the state of being at the highest level of the Metaconscious mind. This viewpoint holds that there is no doer and that action arises spontaneously in a ceaseless flow of events. If there is no doer, then, no karma is produced.
  2. God in action – This view, which certain New Age and New Thought thinkers propose, is that because the Soul is Divine—e.g., there is a Divine atom within the Soul—if you initiate action from the Soul, you create no karma… because, they explain, God is beyond the law of cause and effect.
  3. Creation is Maya – In Yogi Preceptor traditions, they have discovered that if you move cosmic consciousness along its track using a transformational method, your life and personality—and ultimately, the entire universe—come to take on a dream-like quality. Yogis reason, “if the world is unreal, and there is no real self, there is no one to take action. Therefore, you do not create karma when you obtain this detached perspective.” [We note that psychologists do not regard this state of unreality quite as sanguinely as do the Yogis: they refer to these states as derealization and depersonalization.]
  4. Only God is real – In Vedanta and Advaita schools of Jnana Yoga—Yogi Preceptor traditions of the First Cosmic Initiation—they hold that Brahman is the One Reality. In this philosophy, the idea of separation from the Divine is a delusion: once the Jnana Yogi realizes Brahman, the idea of creating karma is absurd, for God—and you are God—does not create karma.
  5. The Great Void beyond the field of karma – In several Supracosmic Paths, when the Supracosmic seed atom purifies its track up to its origin, it encounters a great Void. This Voidness appears to be actionless. It seems to the liberated one on this Path that this Divine Ocean of consciousness is the only Reality and only doer—from this standpoint there is only the Divine Will that pervades all Creation. So, they reason, the liberated one cannot do other than the Divine Will—because there is no state of identity other than the Divine.
  6. The great detachment (Vairagya) – On several Transcendental Paths— particularly T2, T3, and T5—uniting attention with the spirit is supposed to generate the state of complete detachment, transcending the mind entirely. Because, they reason, it is the mind and its embedded ego that is purported to be the source of karma, acting from this state of complete detachment is supposed to negate the karma that ego-based action creates.
  7. Existence beyond Creation (Avayakta) – On the 7th Transcendental Path, merging into Satchitananda, which is “beyond Creation,” is supposed to establish the devotee in a karma-less state. Therefore, any action they contend, taken while attention is united with Satchitananda is by definition, desireless action or nishkam karma.

The main issue with each of these perspectives is that even if your attention is absorbed in one of these altered states of consciousness, the octaves of your will continue to operate. So even if it seems, for example, that action arises spontaneously in the state of being, the octaves of will are still functioning—the ego and the Self are still using their volition to produce the action that seems to arise of itself from the perspective of the voidness of consciousness.

Those who reach one of these other states of detachment or godlikeness, provided they do not suspend the activity of the octaves of volition entirely in a catatonic state, still produce action—and through action, they create karma.

Types of Spiritual Expression of Initiates

By George A. Boyd © 2019

Q: I saw a movie about a great Buddhist saint, the Dalai Lama. Do all genuine spiritual Masters also function as saints?

A: Not necessarily. There are seven major spiritual expressions of Initiates: Masters may function in one or more of these types—they do not always function as a saint. These expressions are briefly described below.

  1. Saint – A Saint is involved in service and charity to others. He or she is involved in the affairs of humanity, and has a public face through which he or she interfaces with the world. The attributes of a saint are service to humanity, compassion, love, and practice of virtues in human life. In the Mudrashram® system of Integral meditation, this expression of an Initiate corresponds to living your Soul’s realized truths in daily life, which we call Dharma Yoga.
  2. Siddha – A Siddha uses meditation to gain spiritual powers. His or her meditations may involve transforming a nucleus of identity or an ensouling entity with an aim to activate supernormal powers (siddhis), to contact selected gods or goddesses, or to ascend to the throne of Mastery. Many Siddhas engage in secret or esoteric practices. Some Siddhas withdraw from the world to do their meditation. Siddhas may use methods derived from Mantra Yoga, Kundalini Yoga, Kriya Yoga, or so-called Tantric practices to bring about inner transformation and to awaken the powers over Nature and Consciousness. In the Mudrashram® system of Integral meditation, this expression of an Initiate corresponds the work of awakening awareness to gain realization of the Soul (Kundalini Yoga) and unfolding the Soul through transformational (bija) mantra (Mantra Yoga).
  3. Savior – A Savior leads the spirit to salvation, which occurs when the spirit has purified the stored karma that fills the channels of the Nada to the point where it opens into the origin of the spirit. Development of the spirit enhances purity, love of humanity, and devotion for God. In the Mudrashram® system of Integral meditation, this expression of an Initiate corresponds to the practices of opening the channels of the Nada and freeing the spirit (Nada Yoga).
  4. Sage – A Sage develops highest insight, illumination, and enlightenment through meditation. At the highest stages of development along this Path, the Sage becomes capable of transmitting his or her illumination to others through teaching and attunement. In the Mudrashram® system of Integral meditation, this expression of an Initiate corresponds to progressive construction of the bridge of intuitive knowledge that culminates in Gnosis, which we call Jnana Yoga.
  5. Thaumaturge – A Thaumaturge gains the ability to translate the Soul and its vehicles of consciousness, effectively unfolding the Soul along its track. This is variously known as the power of Shaktipat, the ability to grant Initiation, or to bestow the Light Fire of God. In the Mudrashram® system of Integral meditation, this expression of an Initiate corresponds the ability to make attunements (Agni Yoga) and bring about balanced spiritual development (Guru Kripa Yoga).
  6. Bodhisattva or Lineage Holder – This being, who renounces entering final liberation to serve others, is called a Bodhisattva. He or she may serve in one of the Octaves of the Hierarchy of Light or as a lineage holder in a Supracosmic or Transcendental Path. The Bodhisattva engages in regular ministry to the spiritual essences of humanity.
  7. Avatar or Divine Incarnation – He or she may incarnate the Divine in human life, or may anchor a new teaching for humanity in the Aethers of the Superconscious mind. The Avatar may function as the World Teacher in the Octaves of the Planetary Hierarchy, or may found a new lineage.

Most Initiates operate through one or more of these expressions. For example:

The Dalai Lama operates as a Saint (1); imparts secret teachings to develop powers (2); is a Sage promoting enlightenment, (3); and is established as the lineage holder for one of the Buddhist Paths (6).

Avatar Meher Baba functioned as a Saint (1); a Savior (3), opening the Path of the spirit on the third Transcendental Path; and an Avatar (7).

My first spiritual teacher, Maha Genii Turriziani, was a Thaumaturge (5); and Bodhisattva, functioning as an Office Holder in the Cosmic Hierarchy (6).

My second teacher, Sat Guru Balyogeshwar, was a Savior (3) imparting the methods to unfold the spirit on the seventh Transcendental Path; and a Sage (4), who taught others to realize Satchitananda, the ensouling entity of the seventh Transcendental Path: and a lineage holder of the seventh Transcendental Path (6)

My third teacher, Sant Darshan Singh, was both a Saint (1); and a Savior (3), who opened the Nadamic channels on the second Transcendental Path; and a lineage holder of the second Transcendental Path (6).

For more information about my spiritual teachers and my experiences with them, see the article, “My Spiritual Journey.”

In Mudrashram®, we teach methods that will enable you to develop aspects of expressions 1 to 5. You learn these techniques in our intermediate courses, the in-person Mudrashram® Master Course in Meditation and the by-mail and online Accelerated Meditation Program.

The Multiplane Masters of the Mudrashram® lineage primarily operate simultaneously as Saviors, Sages, and Thaumaturges. Several of these teachers also have forms in different Octaves of the Hierarchy of Light; all teachers of the Mudrashram® tradition appear in our lineage at the entrance to the highest Plane of the Bridge Path, Adi Sat Guru Desh.

We encourage you to become familiar these different expressions of Initiates, and learn to recognize these aspects in action. You will value from determining which of these expressions seems matched to your own spiritual development—this will enable you to identify techniques that will help you bring that aspect of your nature into full fruition.

Dealing with Issues that Meditation Does Not Resolve

By George A. Boyd © 2019

Q: I have been meditating for over ten years, and I still can’t seem to resolve certain patterns in my life that sabotage my success and happiness. Can you speak to how you overcome these?

A: There are two orders of mental function:

Conscious – these elements of the mind are integrated into your core identity states—ego, Self, and Soul. You use the octaves of will anchored these identity states to operate voluntarily to accomplish specific aims. These elements of the mind are aligned with your inner sense of truth and harmony, which we call in our spiritual tradition, your Dharma. When you operate in this zone of the mind, you operate in harmony with the Divine Law.

Unconscious – these elements dwell in the unconscious part of your mind, and operate autonomously from the conscious aspects of your mind. You may sense this part of your mind as split off from the conscious part of your mind, and it appears to operate independently from the octaves of the will integrated into your core identity states. When you operate under the influence of these unconscious elements, you step out of harmony with the Divine Law—and you may create new karma.

If you analyze what spiritual techniques actually do, you will see why they might not impact certain patterns that are embedded in your life matrix. For example, when we look at some of the key methods we teach in Integral meditation:

Transformational mantra purifies the karma behind the Soul and the vehicles of your Superconscious mind, and behind selected centers of your personality. Its major influence is on your Superconscious mind, and expands your capacity as Soul.

Nada Yoga clears the karmic patterns in the channels of the Nada that track through your Superconscious mind. This practice develops spiritual purity, love, devotion, and virtue. This aspect of spiritual development is integrated into your Soul.

Kundalini Yoga awakens your awareness into your Superconscious mind and allows you to become aware of the content of your vehicles of consciousness and glimpse the Soul. It does not per se impact the issues in your life matrix.

Raja Yoga trains your attention to witness the different levels of the Conscious, Subconscious, Metaconscious, and Superconscious mind; and shows you how to travel in full consciousness as your intentional consciousness, which we call the attentional principle. Witnessing or contemplating the contents of the conscious portion of your mind, however, does not typically have any effect on these wayward patterns of your unconscious mind.

Jnana Yoga can give you insight into these patterns and give you guidance to work with them, but it does not resolve them.

Agni Yoga can use attunements to elucidate what these patterns are, and can sometimes temporarily disengage them—but until these patterns are genuinely completed, they tend to come back again.

We teach these methods and many others in our intermediate meditation programs, the in-person Mudrashram® Master Course in Meditation and the by-mail and online Accelerated Meditation Program.

The core issues embedded in the physical etheric matrix of human life are typically not effaced through spiritual practices. This is the reason you continue to struggle with them, despite your experience that you are making progress towards your inner spiritual horizon. What can you do?

  1. Develop patience and acceptance of these patterns. Until you can ultimately resolve them, you may have to live with them for a time.
  2. Use insight practices to gain understanding of them. We teach these methods in our intermediate meditation programs.
  3. Pray to the Divine to help you resolve them. Sometimes things that are beyond your control can be readily resolved through Divine Healing and Ministry.
  4. Obtain assistance from others who have overcome these patterns. This may involve getting counseling, psychotherapy, or coaching.
  5. Carefully analyze your behavior, emotions, and beliefs that are contained in these patterns. This can lead to insight, breakthrough, and resolution for certain patterns.
  6. Don’t give up on yourself and the Divine, if speedy resolution is not forthcoming. It is helpful to have hope and optimism that a solution exists, and believe you are going to find it.
  7. Look to the functional patterns in your consciousness. You may tend to look to these character flaws and autonomous tendencies that arise from your unconscious mind as your great failing—and this may occupy much of your focus and concern. Realize that much of your consciousness is integrated and functional, and you may benefit from focusing more on cultivating and enhancing your strengths, instead of spending much of your time trying to root out your weaknesses.

You will find that nearly everyone you meet is dealing with these stubborn, wayward patterns. If they tell you they don’t experience them, they probably are too ashamed to tell you they have them too.

Focus on your zone of freedom to make spiritual progress and to move forward in your life. Acknowledge that today you might not have a solution for these issues, but at some point, you may find your key. Use these methods to work with these patterns and cope with them.

Using Tables in Our Books and Articles for Meditation

Our articles are available here on our web log, on the Open Stacks page, and in our Library—you can sign up for the Library here. We also have books you can read when you want to delve deeper into our teachings. There are also downloads available for our webinars.We use a lot of tables! We have written this article in response to one of your questions on how to use the tables.

By George A. Boyd © 2019

Q: I noticed in many of your articles on the website and your books that there are a lot of tables. I’m not sure how I can make use of this information. Could you shed some light on this?

A: Tables can be used to compare alternate viewpoints across the Seven Rays, the content of chakras or inner centers, the perspectives from different octaves of being, or uncovering greater depths on the Continuum. These tabulations organize information so it can be readily assimilated and compared against other elements within the table. We utilize several types:

  1. Horizontal spread – tables of this type compare and contrast the content of the Seven Rays.
  2. Vertical array – these tables compare the viewpoint of ensouling entities, nuclei of identity, or spirits at different octaves of the Continuum. They can be also be employed to show varying abilities or powers at different bands of the Continuum, or progressive stages of spiritual Mastery.
  3. Depth mandala – these tables show progressively deeper layers of the psyche. Tables of this type might detail the content of each nodal point, or deeper layers of the unconscious mind. Depth mandalas are often used to show you the steps to reach a certain inner center, such as the steps to unite attention with your attentional principle (Purusa Dhyan), the Self (Swa Dhyan), your spirit (Surat Dhyan), your Soul on its own Plane (Adi Atma Dhyan), or with a spiritual guide (Guru Dhyan).
  4. Vehicular study – these tables will detail the content of chakras for selected vehicles of consciousness. This is also applied for contemplation of the attentional principle and the spirit through microconcentration.
  5. Nested array – these tables show vehicles of consciousness that encapsulate other vehicles of consciousness, like Russian dolls. For example, the form of the feeling center of the Conscious mind is subsumed under the larger frame of the bubble of the entire Conscious mind. This is in turn subsumed under the larger frame of the entire Personality, which the Self integrates. The Personality can then be viewed from the standpoint of the Soul, as an instrument of its expression in the human world. The Soul, in turn, appears to be contained within the Macrocosm of the Planetary Man or Woman.
  6. Continuum snapshots – these tables show the different Subplanes and Planes that make up entire Divisions of the Great Continuum of Consciousness. These types of tables are used in our studies of the Great Continuum of Consciousness, and delineate the Path of spiritual development through entire segments of the Superconscious mind.
  7. Thematic analysis – these tables show the content of different bands of the unconscious mind as progressive layers with a common theme. We utilize types of tables in our Karma Readings. Rather than show you steps through this band of the mind, we describe the content at that level.

If you can identify what type of table is in a particular article or book, you can readily understand what the Swamis are showing you, and you can gain maximum value from reading this article. Many of our articles are written not only to be an exposition—e.g., giving you information about something—but also to be a meditation, where you will contemplate each row of a table as a way of penetrating more deeply into the subject matter.

It will be helpful to ask yourself, based on the topic of the article, what type of explanation will elucidate this subject. This will give you a clue as to what type of table we are presenting. So for example, if the topic of the article is “Ministry across the Seven Rays,” you know that the table will take the horizontal perspective and show you the content on the parallel tracks of the Seven Rays (type one). The topic, “A Study of the Chakras of the Psychic Guide,” on the other hand, will likely present a vehicular study (type four).

Seven Modalities for Change

By George A. Boyd © 2019

Q: I feel stuck. How do I change my life?

A: You need to apply one of the seven change strategies that will help get you moving again. These seven modalities for change are:

  1. Coaching – this empowers your choice and holds you accountable to make change.
  2. Psychotherapy – this finds the origin of patterns that are hindering your success and works with you until this pattern is resolved. Psychotherapy can address issues such as fear; limited belief about what you can do, be, or have; shame; self-sabotage; need to control; traumatic experience; or addiction—it keeps you focused on this issue until you have insight, breakthrough, and are able to change this area of your life that is not functioning.
  3. Counseling – this gives you information to facilitate your choices that yield successful outcomes. This may involve assisting you to set achievable and realistic goals, and troubleshooting your failures to design an alternate pathway to your objective that achieves the result you want.
  4. Hypnosis and affirmation – This uses suggestion and affirmation to activate your Subconscious and Superconscious mind to create change, augmenting the efforts you are making at the level of the ego [behavior] and the Self [vision of your life direction].
  5. Education and training – This gives you the knowledge and skills to accomplish a specific personal objective. It is usually employed to prepare you for your career, but education and training can be applied to any area of your life where you want to improve your functioning.
  6. Faith – When you embrace faith, you pray to God or other efficacious, empowered spiritual agency, whom you regard has the ability to remove your obstacles and help you achieve an outcome you desire. Invocation of the Divine in this way can release forgiveness, promote healing, and facilitate inner transformation and change through the work of the Spirit (Holy Spirit, Shakti).
  7. Meditation – This provides you with the inner tools to work on the issues of the personality, to promote insight and change, and to transform your spiritual potentials.

Which of these modalities are relevant for you?

  • If you already are resourceful and you just need someone to support you and stand with you to facilitate your change, consider coaching
  • If issues from your past are holding your back, psychotherapy may be what you need.
  • If you don’t know the steps or what resources are available to you to achieve what you want, you may need the guidance of counseling.
  • If you’ve tried to change, and your efforts are not working, you may wish to enlist the forces of your Subconscious and Superconscious mind, and try hypnosis and affirmation.
  • If lack of knowledge or skills is holding you back, education and training will help you.
  • If you’ve tried all the other methods and nothing seems to work, invoking a Transcendent and Omnific Power through faith may be your solution.
  • If you seek to empower yourself to make change and generate transformation from within you, you may wish to learn meditation.

You need to identify what you need to change, and the best way that will help you change. Not every method will work for you. You need to find the key that unlocks your lock.

If you feel that meditation is the method that is best matched to the way you wish to generate change, we teach a complete program of meditation:

If you set your mind upon change, you will find which of these modalities that work for you and produce the results you want.