Re: Nine Waves of Being Searles Tue May 26 11:08:27 1998 *br*TURNING THE CAULDRONS*p*Coire Erma - movement, vocation, aptitude Coire Goriath - warming, incubation Coire Aiged, Sois - spiritual knowledge*p*The Cauldron of Vocation seems to be inverted in unskilled people, though it too can be turned by joy or sorrow. A person need only become aware of their "gifts" to turn this cauldron on its side. Within such people, there is a giving and receiving of vocation. These people are very active within the physical world. One might say that the evidence of their gifts is very fluid. The Cauldron of Vocation represents the connection between the Self and the MiddleWorld of Land. Before we can fill the Cauldron of Wisdom, we must train ourselves in a Vocation. We must experience the many flows of the world around us. I equate the following elements of the self to the Cauldron of Vocation: The Hair/ Skin, the Flesh, and the Bones. Our physical bodies must be made healthy to support the higher aspects of the Self and to allow us to be able to exist as both creatures of Thought and Spirit.*p*The Cauldron of Knowledge was said to be upside down in a person at birth . This is understandable, since we normally forget our previous lives from the shock of passing through the Otherworld. A person could spend an entire lifetime refilling and changing the position of this particular cauldron. It was thought that the Cauldron of Knowledge would become upright after a strong major emotional event, such as, extreme sorrow or extreme joy. In such an "upright" person/position, the Cauldron of Knowledge was capable of holding much more knowledge and wisdom. I personally equate the Cauldron of Knowledge to the dúile of the Head, the Brain and the Face. The Head is the container of knowledge; the Brain is where Wisdom is held; the Face is were we gather, perceive and present information about the world around us. The Cauldron of Knowledge represents the connection between the Skyworld of the Gods and the Mental/ Spiritual/Physical aspects of the Self.*p*The Three Cauldrons of Warming, Vocation and Knowledge represent the Druid's approach to the concept of "Chakras", in my opinion. They seem to have an almost direct correspondence to the three Gunas of Vedic tradition as well: Tamas - Ernma, Rajas - Goriath, Sattva - Sois. These three sets of qualities represent: Experience, Existence and Consciousness in the Vedic culture and are considered to be the three parts of Wisdom in Celtic culture. The state of one's being and the emphasis that we each place upon the individual Cauldrons, determines just who we are, and just how deeply we are involved within the activities of each of the Three Worlds.*p*To further clarify the concepts of the three gunas and the elemental Vedic qualities of existence, I'd like to present a long excerpt from the seminal work by Alain Danie/lou, _The Myths and Gods of India_:*p*THE THREE QUALITIES AND MANIFESTATION*p*The silence which is at the origin and the end of manifestation is found at both ends of consciousness, in the supracouscious and the subconscious states. Thus 'tamas', the distingerating tendency, is said to be the nature of the transcendent faculties, beyond thought, as well as the nature of the unconscious inertia of matter. While dealing with the relative action of the three qualities within the manifest universe, we shall meet mainly the inert, subconscious form of 'tamas', since its transcendent aspect is the Unmanifest.*p*The hierarchy of the three qualities therefore varies according to the standpoint from which they are envisaged. From the point of view of worldly action 'tamas' is the lower aspect, 'sattva' the higher one. 'Tamas' is associated with death, evil, inaction where action alone seems to bring results. Yet from the point of view of spiritual achievement, where action is the main obstacle, 'sattva' is the lower state, that which binds with the bonds of merit and virtue, 'tamas is the higher state, that of liberation through nonaction. thus there are two main paths through which man can escape from the bonds of Nature (prakrti). The lower path, which is the way of merit and its fruits, leads toward concentrated power, toward union of manifest divinity, that is, toward the concepts of Heaven and salvation. On the other hand, the higher path is the path of liberation and nonaction, through which man becomes free from the bonds of individual existence and dissolves into the immensity of Infinite Bliss.*p*In the process of manifestation more and more complex realations between the three qualities appear. These give rise to different types of existence, different beings, different entities.*p*"Among the energies of each universe, those energies in which the disintegrating tendency predominates are the source of the world of physical-forms (bhuatika prapan/ca). In these lower aspects of existence, some elements of the cohesive and of the revolving tendencies are, however, found. From the cohesive element are formed the inner faculties (9) and the senses of perception; (10) from the revolving element arise the life breath and the forces of action; from the disintegrating element physical-bodies (sthu/la bhu/ta) are formed. Hence, from the mainly descending aspect of the universal power the perceptible world springs forth." (Karapa/tri/, "S/ri? Vis/n/u tattva," Siddha/nta, V, 1844-45, 73.)*p*The various stages of existence are differentiated by the relative proportions of the three qualities.*p*'Sattva' in 'sattva', consciousness within consciousness, is the nature of the Self, the A/tman.*p*'Rajas' in 'sattva', existence within consciousness, is Divinity, Is/vara.*p*'Tamas' in 'sattva', experience within consciousness , is the nature of the living-being (ji/va).*p*'Sattva' in 'rajas', consciousness with existence, forms the inner-faculties (antahkarana).*p*'Rajas' in 'rajas', existence within existence, forms the life-energies (pra/na).*p*'Tamas' in 'rajas, experience with existence, forms the senses (indriya).*p*'Sattva' in 'tamas', consciousness within experience, gives rise to the principles-of-the-elements (maha/bhu/ta).*p*['Rajas' in 'tamas', existence within experience, gives rise to form...this was added by me, since it appears that Danie/lou left it out....Searles]*p*'Tamas' in 'tamas, experience within experience, forms the inanimate world.*p*One or the other of the three tendencies predominates in each sort of thing, in each kind of being. In angels, ever attracted by the divine light, consciousness predominates. Experience-enjoyment is the main constituent of the spirits of darkness; existence, being activity, predominates in the rulers of creation and in men, whose nature is action.*p*Hence from the sattva part of the Cosmic Being are born the hosts of the gods (deva); from the rajas part spring forth the lords-or-progeny (Praja/patis); from the tamas part arise the losds-of-destruction (Rudras).*p*Human beings, according to their nature and their stage of development, are inclined toward these different aspects of the Cosmic Being. Those in whom consciousness is predominant worship the gods (deva); those in whom action or existence predominates worship genii (yaksa) and antigods (asura); and those in whom enjoyment or sensation predominates worship ghosts and spirits (bhu/ta and preta).*p*In the microcosm, that is, in man, the three qualities are more particularly localized in certain subtle centers. Hence Brahma/ (existence) dwells in the heart, the physical center, Visnu (consciousness) in the navel, the subtle center, S/iva (experience) in the forehead, the abstract center, and in the sex center, the center of enjoyment. In the 'daily meditation' (sandhya/) the three gods are worshiped through mental concentration on their respective centers.*p*In plants, the physical center is in the root; hence the formula if veneration of the sacred fig tree:*p*"I bow to the sacred fig tree, to Brahma/ in the root, to Visnu in the trunk, and to S/iva in the foliage." (As/vattha Stotra 16. {35})*p*All moral, mental, and physical impulses in living beings belong to the sphere of Nature, and are the effect of the relative combinations of the three basic tendencies. Thus we can understand that moral values are essentially relative, true only on a certain plane, at a particular moment of our development. All that goes against the preservation of life, that is, all pleasure (self-destruction), passion, cruelty, but also all renunciation and detachment, is of the nature of disintegration (tamas). All that goes toward preservation, maintenance, devotion, purity has cohesion (sattva) for its nature. All creative qualities, those virtues which take us toward one form of realization take us away from another. Every virtue or vice gets its reward, every good or bad action brings a result, (11) but these results, these rewards, are themselves within the limits of the three qualities. They chain us further within the prison of existence. It is only in non-action, in the liberation from virtue as well as vice; from good as well as evil; from pleasure as well as pain. Only then, may we be freed from the bondage that carries us endlessly from one world to another, from earth to heavens or hells, and again to earthm once the fruit of our action has been enjoyed.*p*"Having enjoyed these immense heavens, once their [accumulated] merits have been spent, they come back to the world of death and, following the triple paty of merit, those seekers of enjoyment keep on coming and going [endlessly]." (Bhagavadgi/ta/ 9.21. "37})*p*__________________*p*9 The inner faculties are four:*br* a. Mind (manas), the nature of which is discussion, deliberation.*br* b. Intellect (buddhi), the nature of which is choice or decision.*br* c. The mental-substance (citta), upon which is imprinted memory.*br* d. I-ness or notion-of-individual-existence (aham/ka/ra).*p*10 There are five senses of perception and five forces of action corresponding to the five elements (ether, air, fire, water, adn earth), which are but the spheres of action of the senses.*p*The senses of perception have as their organs "ear, skin, eye, tongue, and the fifth, the nostril." while the corresponding forces of action have as organs "voice, hands, feet, genitals, and anus."*p*11 For the average human being, "the fruit of good action is pure and of sattva, that of rajas is pain, that of tamas is ignorance." (Bhagavadga/ta/ 14.16 [36])"*p*The qualities of the Three Cauldrons can also be used in a similar fashion to derive a set of nine elements. I'd suggest using the following ideas as a guideline for establishing your own connection to the Three Cauldrons and the Nine Dúile. The effects of these correspondences of the self to the Cosmos, are enhanced through chanting and the use of their related godnames during both ritual and meditation:*p*THE ELEMENTS OF THE CAULDRONS (FROM _OGHAM DIVINATION_)*p*Cauldron - Quality - dúile Coire Sois -*br* Knowledge of Knowledge - Sky*br* Knowledge of Incubation - Sun*br* Knowledge of Vocation - Stars Coire Goriath -*br* Incubation of Knowledge - Moon*br* Incubation of Incubation - Wind*br* Incubation of Vocation - Sea Coire Ernma -*br* Vocation of Knowledge - Nature*br* Vocation of Incubation - Earth*br* Vocation of Vocation - Stone*p*Each cauldron contains three dúile that are uniquely defined within it, while some of the dúile also serve as connections to other cauldrons (and the worlds themselves). Each element has its associated deity. These are the god/desses of your people by whom you swear, hold faith and maintain power. I have a list of deities with whom I have established contact (some more than others), though my list might be very different from your own. I suggest meditating and journeying using each element and each cauldron to discover the rulers for your own cauldrons.*p*Each of us comes into being through the waters of the Coire Goriath which sustains the flows of life: Breath, Blood and Mind. To achieve success in our endeavors (or vocations) we must seek for ourselves in the three foundations of: Instinct, Experience and Sensation. To be uplifted in the spirit we must obtain the awareness of: mystery, perception and inspiration. Use these concepts to guide you in your Search for self and your quest for the keys to power.*p*In ourselves and our meditations (and to achieve synchronization of the dúile - elements with the cauldrons), I use the following equivalencies as a starting point for quieting, focusing and empowering my inner self:*p*THE DEITIES OF THE CAULDRONS*p*Cauldron - Dúile - Deity Coire Sois -*br* Sky /Head - The Dagda*br* Sun /Face - Ogma*br* Stars/ Brain - Manannan Coire Goriath -*br* Moon /Mind - Boann*br* Wind /Breath - Brighid*br* Sea /Blood - The Morrigan Coire Ernma -*br* Nature / Skin - Cernunnos*br* Earth /Flesh - Anu*br* Stone /Bones - The Cailleach*p*Ruling above these all is the synchronized experience of "All That Is," which I call Danu. Below these, is the "Power of Chaos," which I call Domnu. The flow and connection between them throughout self and life is the fire of the Sacred Tree, whose name is Bile.*p*You might have different names for these aspects of yourself and your existence, but these are the gods of my people. They are experienced and assisted by many other deities in the life of the tribe.*p*To meditate on them, one must quiet the cauldrons, starting first with the Cauldron of our Vocation (the body, our foundation in existence): the bones, the flesh and the skin. This is a matter of relaxing in a comfortable place and position without outside threats or distractions. The next cauldron to be addressed are the actions and flows of life found within the Cauldron of Warming: the blood, the breath and the mind. To do this I slow my breathing to the breathing of sleep and the newborn (that is to say, I let it become natural and automatic); next I use my heart beat as a drum for journeying (slowing it to the point of silence, which is the edge of journeying); the mind is last and with it I must use the blackness of the void as a repository of thoughts and actions that would distract me. When the Cauldrons of Vocation and Warming are well positioned and aligned, then we can turn the Cauldron of Knowledge for fulfillment and elevation. One way I do this is by letting myself vibrate with expectation and outreach. This is accompanied by similar vibrations from my body (a kind of "goosebumps" electricity) and my center of flow (the heart opens as if it is being filled by emotion). It is at that time of total darkness within the ordered nothingness of the void, that an aligned being can connect as a manifestation of Bile between the Void and Cosmic Order (Not-Being and Being). This is when the fire of inspiration comes to the darkness and offers oneself into the Otherworld of Knowing. You will see a golden pathway before you, not unlike that of death and it will take you to your place in the spirit web of all creation. From there you may drink of the waters of Segais and eat of the Hazelnuts of Wisdom. Beyond this, I may not say for there, there is only Truth, while here, each word only contains the seeds of Truth, thinking falling far short of knowing.*p*Using the deity names of your own gods, the elements of the self, and those of existence, should suffice to allow you to create your own amrun for meditation, journeying and empowerment. Soon, I will attempt to reconstruct and more fully describe such a meditation, when we discuss amrún in the following chapters (this topic is beyond the scope of the current presentation and requires much groundwork to be laid for coherent discussion to be fruitful; it will not be presented in this paper).*p*Space does not permit a more complete discussion of this concept within this post. There are also other writings that address this idea in greater detail. Entire books could be written to characterize the interconnection between the Self, the Cauldrons and the Three Worlds. The threefold nature of the Worlds characterize the state of our selves and the Cosmos. To more completely describe our connection and interaction with the cosmos, other factors must be considered.*p*I may continue this discussion, if there is sufficient interest in its merits, to include a presentation on methods of meditation and the attainment of imbas-enlightenment- the Ground Luminosity- the tunnel of light. It is in connecting and empowering the Cauldrons-dúile that we are able to see Truth and achieve the ecstasy of the spirit that some call imbas-nirvana-kundalini-holiness. That discussion will touch on esoteric topics and attitudes about life and death as well as deity.*p*Searles*br* Nne Waves of Being Searles O'Dubhain 68 Tue May 26 11:05:02 1998