Robert L Hutwohl
580 California St., Suite 400
San Francisco, CA, 94104
Laya-Centres. Channels of Communication
1935, Theosophical Path
visibility
…
description
6 pages
link
1 file
Sign up for access to the world's latest research
checkGet notified about relevant papers
checkSave papers to use in your research
checkJoin the discussion with peers
checkTrack your impact
Abstract
Laya-centers are the channels of communication between different planes of existence, allowing the transfer of consciousness and substances. They are the critical points where spirit becomes matter and vice versa, facilitating the evolution of all entities from atoms to gods. These centers are essential for the interpenetration and intercommunication of all energies, consciousnesses, and substances in nature. The text discusses the concept of laya-centers, which are described as neutral centers that facilitate the evolution of spiritual beings and the manifestation of matter. It explains how laya-centers are involved in the formation of planets, suns, and even the human body, with the chakras in the human body being analogous to laya-centers. The text also emphasizes the importance of expanding the laya-center through purity of motive and unselfish service to achieve spiritual growth.
Related papers
Impact of Contemplative Spaces and Sacred Geometry on Spiritual Development
American Journal of Civil Engineering and Architecture, 2021
Spirituality is a concept that has deep meaning in the universe and is independent of time and place yet connected to architecture. It is a broad notion that touches everyone. The sense of Spirituality and its interrelation with architecture is a topic that needs research. Today's architecture requires an explanation for its effects on the spiritual growth of an individual. The term spirituality is not widely observed in today's architecture and is not used in most contemporary architecture. The past architect being aware of the spiritual growth's significance had shaped an architecture that was proportionate to that time's culture and beliefs. By using architectural elements, they had filled the objective body with spiritual beliefs. This paper presents the impact of contemplative spaces and sacred geometry on the spiritual development of a person and also it studies the relationship between spirituality and architecture. This paper also discusses how architecture and contemplative spaces accelerate the recovery rate and the individual's spiritual journey.
Foundation of Spiritual Science
A brief outlined summary of some of the topics that the author has been engaged in through the past decade that is referred to Spiritual Science, has been given, herein. It is said that this body of work represents the Science of God, Spirituality, and Creation. References has been made to highlight some of this work that most importantly entails the Science of our Consciousness and Multidimensionality, what the mainstream science as well as the teachings of most religions exclude in their disciplines. It is elucidated that, in particular, it is the true nature of the concept of time that has remained to be elusive to humanity, and that particularly, mainstream science remains oblivious to the fact that we do not live only one life (this physical one), as we have different aspects of ourselves experiencing different sojourns of life and undergoing spiritual education in myriad of different dimensions (parallel or those of higher frequencies) simultaneously. In this respect, the dimensional nature of space-time and the nature of our Quantum Multidimensional Consciousness is what has been filtered out from our present (exclusively physical) reality. It is also emphasized that ultimately, it is the energetic aspect of our existence including the nature of our subtle energies that serve as the interfacial instrument for connecting with our higher dimensional reality. In this respect,
The Influence of the "Spiritual Space of the Heart" on the Attainment of the "Body of Light" in Western Mystical-Esoteric Teachings
Review of the Russian Christian Academy for the Humanities named after F.M. Dostoevsky, 2024
This article explores the interconnection between two mystical concepts—the spiritual ("sacred," "hidden") “space of the heart” and the invisible "body of light" which, according to esoteric beliefs, constitutes part of the human being’s non-material anatomy. The study compares theoretical and practical descriptions of the heart’s spiritual space and analyses the doctrines of 20th-century Western spiritual teachers, particularly J. van Rijckenborgh, the founder of the Dutch Neo-Rosicrucian movement. Additionally, the article examines the works of contemporary New Age movement authors such as D. Melchizedek, D. Mitel, and J. J. Hurtak, who discuss the relationship between the “sacred space of the heart” and the human "body of light" offering specific practices for shifting consciousness into the heart space to subsequently "activate" the light body.
Soul Seat- Realization of Spiritual Being
International Journal of Ayurveda and Pharma Research
We are spiritual beings with human experience, but how can we realize that we are spiritual beings is a tedious task for which the whole world is trying for ages. Spiritual world starts from Kundalini, Chakras, 5 Tatva etc origin of all connects us with our spiritual self but it's very complicated and needs lot of hand holding from an enlightened Guru. We have created a structure where a simple analogy when connected to few breathing exercises and touching the point again and again with Beejmantra invokes the spiritual being inside. Thus the spiritual being outside the body can be identified and thus can be connected. While studying neuroscience several micro networks were observed in the human body by scientists, human health has deep connection with immunity, inner peace, justice and happiness. Behavior has become increasingly prominent in psychological theory of biological models, especially in neuro-imaging tools development. Thus one can realize that every particle bears in...
Natural and Spiritual Capitals and their Interaction
2016
Nature provides humans with various 'services', some of which could be called spiritual, e.g. connection to nature, call of the wild, the rich diversity of life, and the awareness that humans are dependent on nature. This leads to a duty of humans towards nature. But what does our spiritual capital need to be like to appreciate this duty? At the individual human level this will include the cultivation of virtue,spiritual practices, and the exercise of care. As a society we need to nurture individual spirituality and recognise that generosity is needed alongside self-interest if the hidden hand is to work. We can educate the virtues, discover a spirit of sacrifice and widen the boundaries of concern.
A Comparative-Adaptive Study about the Meaning of Center According to Isfahan School and Heidegger's Thought
The creation and configuration of the universe depends on the imagination of a " Journey " in the existence realms. This journey contains Source/Beginning, Direction, and the Destination which can make the main structure of the existence to organize the " place ". Using this cosmetic place, there will be a place created for the " life's flow " ; the life in which people experience the existence. Accepting these ideas, one can argue that " place " as " center " is rooted in the philosophy of being. Both Isfahan school of thought and Heidegger, separately, introduce some basic ideas according to the concept of " Existence/Existing " from which we come up with scope of the coexistence among the concepts of " universe " , " place " , " life " , and " center ". In this article, referring to the above mentioned ideas, we will try to find out what would the real meaning of the center be. This task leads to the using of the hermeneutic in an adaptive approach in terms of research method, although structure basics are rooted in the realm of Logical reasoning. The subjects that will be considered in this article will adapt the grounded ontological points of views in both schools which interpret universe, human being, and the world. Based on the findings from these considerations we will search for the meaning of center in those areas. The findings of this research can help us to have the clearer understanding of the concept of the meaning of center in a historical realm which will lead to a better understanding of this concept in our time. Knowing this aspect, the meaning of center from an ontological scope to the biological one can be transformed.
Shah Wali Allah’s Theory of the Subtle Spiritual Centers (Lata’if): A Sufi Model of Personhood and Self-Transformation
JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact support@jstor.org.
The Meaning of ‘Mind-made Body’ (S. manomaya-kāya, C. yisheng shen 意生身) in Buddhist Cosmological and Soteriological systems
Buddhist Studies Review, 2014
The ‘mind-made body’ (S. manomaya-kāya, C. yisheng shen 意生身) is seen as a subtle body attained by a Buddhist adept during meditative practice. Previous research has elucidated this concept as having important doctrinal significance in the Buddhist cosmological system. The Pāli canonical evidence shows that the manomaya-kāya is not merely a spiritual byproduct of meditative training, but also a specific existential mode of being in the system of the three realms. Studies of the manomaya-kāya to date, however, have focused mostly on early Pāli materials, and thus do not encompass theoretical development and soteriological significance of this notion in later tradition. As a beginning step to fill this gap, this article explores the meanings of the manomaya-kāya represented in the Śrīmālādevī Sūtra and the two treatises of the Ratnagotravibhāga Śāstra and the Foxing lun, which are doctrinally based on the Śrīmālādevī Sūtra in their discussion of the manomaya-kāya. Through the observation of the manomaya-kāya in these Mahāyāna texts, this article seeks to demonstrate how the concept is used in the broader cosmological and soteriological system of Mahāyāna tradition. For this purpose, I first review the meanings of the manomaya-kāya in early Buddhist texts and then observe the cosmological and soteriological meaning of the notion by analyzing the theoretical connection between the three Mahāyāna texts.
‘Spiritualities separated at birth or accidentally related?: The “spiritual senses” traditions in Eastern Orthodox Hesychasm and Chan and Zen Buddhism’ in The Routledge Handbook of Buddhist-Christian Studies, Eds. Carol Anderson and Thomas Cattoi (London: Routledge, 2023), 148-161--Gallaher.
Within the corpus of writings of The Philokalia, and in the broader Eastern Orthodox Christian tradition of Hesychasm, there is a traditional teaching that argues that it is possible that one can see, hear, smell, taste and even touch God with certain 'spiritual senses' (often seen as ‘senses of the Mind’). In early Chinese Chan Buddhism (the predecessor to Japanese Zen), in turn, there is a distinction made between ‘pure mind’ and the ‘impure mind.' The impure mind is ruled by the ‘six thieves’ of the sense faculties that lead to becoming attached to myriad objects and forming evil deeds. This blocks off one from seeing true Suchness and Awakening to reality, which is the path of liberation to one's Buddha nature with ‘purified’ senses of the pure mind. We shall argue that these two traditions are at one in terms of seeing their respective spiritual senses as the fruit of the transformed deified/enlightened life, the crown of the saints/bodhisattvas. However, the underlying vision of the cosmos and soteriological thrust of the spiritual senses is so radically different in both traditions, that one must ultimately say the two forms of spiritual senses are “false friends” or only roughly analogous.
The Concept of the Centre in Islam
ICR Journal, 2011
This article argues that any exploration of the textual representations of place, space, and landscape in the pre-modern Arabic-Islamic tradition requires grasping the cultural conception of the centre reflecting developments from a long historical and textual tradition of cosmological ideas found in the work of Yaqut’s (d. 1229) Mujam al-buldan, and al-Suyuti’s (d. 1505) al-Hayat al-saniyah fil-hayat al-sunniyah. It further explores the complex construct of the centre in Islam within the context of its relation to the origin of Islamic cities by considering it an organising principle of the mental and moral disposition for spiritual and physical orientation.
Loading Preview
Sorry, preview is currently unavailable. You can download the paper by clicking the button above.