Treatise on Energy I

Energy flows one way in nature – from east to west. one must become aligned with the natural flow if one is to become the highest that one, indefinitely, is. Within all humankind there is a natural tendency toward the divine, for being of the divine, we yearn to return from whence we have come. It is a natural truth that, being so hidden and now mostly forgotten, is feared by most who now dwell hither. Ere the coming of the new ages of this world, The Ancient Ones beheld the movement of energy in great awe, but they were not afraid of it and knew that it, the energy, underlying all things was there too for them to make use of. This knowledge and understanding has been lost largely within the spheres of all the cultures of this world. Even to those few to whom this arcanum is now held, they possess not the wisdom of begetting their true forms – of utilising this energy, and many who know not of it or understand it not, must receive the effects of its wrath in accordance with the Foundational Law of Balance.

The Law of Balance dictates that all change in the universe must interact such that it minimises effects – change must, like energy its begetter, flow and meet little or no resistance. It also means that, all things in the universe must change in such away that the totality of the universe’s energy remain balanced. This is why universal changes take a long time to happen, though the effects be great; but man, in haste and in fear for his mortality, delves into immediate use and destroys and cultivates, imbibes and imbues. For every positive that exists, there must be a negative. It is for this reason, that The Ancient Ones, the Great Teachers of the world, taught that balancing energy was more important than doing good things. Doing what is right is more important than doing what is good. Indeed, this is still true even though the terms “right” and “good” have become jumbled and are now regarded as identical in meaning. However, to do what is right, means that when the action is complete, it flows into the direction of the universal energy flow and as such, minimises latent effects in the total energy system of the universe. In other words, doing what is right means that the “Domino Effect” no longer has weighting on the actions or inactions of the universe.

All things in nature mirror this effect – that in change, they naturally flow in the manner of least resistance. This is most easily observed with water, that does not allow obstacles to impede its flow, but gracefully meanders around it or carves a new path – whichever possesses the least resistance. However, the “Domino Effect” accumulates Karmic Energy that would seek to balance all action and inaction in the universe. It is a stringent two-fold rule that alternates in waves creating negative and positive reactions in its wake.

That which is right takes upon itself its own action, like a river flows into the ocean taking with it naught but itself. This flow carries one to the Divine Realm. What is called “good” is defined by man based on what he has learned and on what he has been told, but only that which is right is ordained by God and can carry one to the realisation of Immortality in the Kingdom of the Divine One.

Copyright © 2012 SKLADUM. All rights reserved.


The Twenty-Four Cosmic Principles


Brahman is the Supreme Reality of all things. It is the Super-conscious Being, which is all-pervading and all-manifest. It is the Transcendental and is God in the most unfathomable, ineffable sense. The only way to know Brahman is to be one with Brahman. Brahman is Pure Being and possess the quality or state of Satchitananda, Being-Consciousness-Bliss. This consciousness is further manifest as Purusha.

Purusha is the Ultimate Consciousness behind the cosmos. It is the Intelligent Design that is the Progenitor of Creation. It is the masculine principle of divinity, that is, the Creator. However, Purusha also carries within itself the feminine principle, which is the power of vision, movement and transformation called Shakti.

Purusha within us, which is our Higher Self, our Self-Realised pure consciousness, is called the Atman.

Purusha is further manifest as Ishvara, the Cosmic Lord, and Creator. Ishvara is a special type of Purusha which possesses Perfect Intelligence. Ishvara also has a feminine side – as Purusha has Shakti – called Ishvari. Ishvara-Ishvari is threefold:

  • Brahma | Sarasvati
  • Vishnu | Lakshmi
  • Shiva | Kali

The relationship between Ishvara and Purusha is intricate. Purusha possesses Ishvara as does Ishvara possess Purusha. A simple way to understand this is that, God possesses Supreme Consciousness (Purusha), while anything that is supremely conscious is God. In many cases, they are interchangeable. The same explanation is taken in regard to Shakti. In fact, Goddess and Shakti are seldom seperate ideas.

From Brahman to Purusha, leads us to the Twenty-Four Cosmic Principles below.


1. Prakriti

Prakriti is the unmanifest creation – nature in its subtlest form. It is molded by the will of God and is what provides the experience for Purusha. For either Purusha itself, or for the Atman, Prakriti contains the potential of all creative power. It is composed of the three Gunas or Primal Qualities called Sattva (Light), Rajas (Energy) and Tamas (Matter).

2. Mahat or Cosmic Intelligence

Mahat is the manifest Prakriti, it is Prakriti come into action – molded by the will of God (Purusha/Ishvara). Using the example of an artist, the Purusha/Ishvara is the Artist, whose mind is the blank slate of Prakriti. When and idea materialises in this consciousness, it then becomes Mahat.

In the individual soul (Atman), however, Mahat is called Buddhi or Individual Intelligence. The attunement of Buddhi to Mahat is the Path of Self-Realisation.

3. Ahamkara or Ego

Ahamkara or “I-frabrication” is the process whereby the ego or unique self is developed, divided from the Mahat. Prakriti, the basic energies inherent in matter and Mahat, the fundamental laws of the cosmic intelligence work through the three Gunas of Sattva, Rajas and Tamas to create the Five Elements, the Five Sense Organs and the Five Motor Organs. Attachment of the Ego, which resides in the Ego, is the main cause of the moving away from spirituality and Self-Realisation.

4. Manas or Outer Mind

The first motor organ and first sense organ (Manas is usually called the sixth, setting it after the previous five. However, It is the cause of the other five and indeed regulates them.), is the automatic projection of the Ego and is the principle of Sensation, Emotion and Imagination. From Ahamkara, Manas derives its power of Illumination (Sattva) and power of action (Rajas), which are expressed through the five sense organs and five motor organs respectively.

5 – 9. The Five Tanmatras – the Subtle Elements

The three Gunas are ideas, which are the causal energies of creation: balance, motion and resistance, called Sattva, Rajas and Tamas respectively. On a subtle level (when the ideas give rise to motion to become something), they are the five tanmatras – the roots of the five senses.

  • Shabda Tanmatra, called Ether – tanmatra of Sound
  • Sparsha Tanmatra, called Air – tanmatra of Touch
  • Rupa Tanmatra, called Fire – tanmatra of Sight
  • Rasa Tanmatra, called Water – tanmatra of Taste
  • Gandha Tanmatra, called Earth – tanmatra of Smell

The tanmatras are called subtle elements because they are the primal force behind the elements. Meaning, before the Elements themselves of Ether, Air, Fire, Water and Earth can manifest as we know them in the physical, the tanmatras of the same elements must give rise to them.

10 – 14. Pancha Jnanendriyani – the Five Sense Organs

The Five sense organs are the paths through which we experience the outer world. This is the manifestation of the latent potential which we all possess. These are also called the Pathways of Knowledge also possess subtle forms beyond the physical which give rise to Extrasensory Perception (ESP).

  • Ear, the organ of sound – Ether
  • Skin, the organ of touch – Air
  • Eyes, the organ of sight – Fire
  • Tongue, the organ of taste – Water
  • Nose, the organ of smell – Earth

15 – 19. Pancha Karmendriyani – the Five Motor Organs

The expressive counter parts to the receptive sense organs are the five motor organs. While the sense organs are more connected to the five tanmatras (subtle elements), the five motor organs relate more to the five gross elements (physical manifestations of the elements) upon which the operate/act. They also possess more subtle forms such as Telekinesis, which is action by a thought or at a distance.

  • Mouth, the organ of expression (sound) – Ether
  • Hand, the organ of grasping (touch) – Air
  • Feet, the organ of motion (sight) – fire
  • Urino-genital, the organ of emission (taste) – Water
  • Anus, organ of elimination (smell) – Earth

20 – 24. Pancha Mahabhutani – the Five Elements

In gross form, these are representative of the various phases of matter in the outer world: Solid, Liquid, Gas, Radiation and Ether. As their subtle natures, they are the five tanmatras.

  • Ether: the idea of space and vibration; connection, communication, self-expression
  • Air: the idea of subtle movement; direction, velocity, change, the basis for thought
  • Fire: the idea of light; perception and movement
  • Water: the idea of liquidity; fluidity in motion
  • Earth: the idea of solidity; resistance in action

Canticle of the Creatures

One of my favourite Christian Prayers:

O Most High, all-powerful, good Lord God,
To you belong praise, glory,
Honour and all blessing.
Be praised, my Lord, for all your creation
And especially for our Brother Sun,
Who brings us the day and the light;
He is strong and shines magnificently.
O Lord, we think of you when we look at him.
Be praised, my Lord, for Sister Moon,
And for the stars
Which you have set shining and lovely
In the heavens.
Be praised, my Lord,
For our Brothers Wind and Air
And every kind of weather
By which you, Lord,
Uphold life in all your creatures.
Be praised, my Lord, for Sister Water,
Who is very useful to us,
And humble and precious and pure.
Be praised, my Lord, for Brother Fire,
Through whom you give us light in the darkness:
he is bright and lively and strong.
Be praised, my Lord,
For Sister Earth, our Mother,
Who nourishes us and sustains us,
Bringing forth
Fruits and vegetables of many kinds
And flowers of many colours.
Be praised, my Lord,
For those who forgive for love of you;
And for those
Who bear sickness and weakness
In peace and patience
– you will grant them a crown.
Be praised, my Lord, for our Sister Death,
Whom we must all face.
I praise and bless you, Lord,
And I give thanks to you,
And I will serve you in all humility

St. Francis of Assisi