“The Prophecy”

"Tabula Rasa" – November 14, 2005

What happens in this episode is one of the most significant moments on the Quest, for it represents one of the thresholds by which I started to understand the rarified nature of my self, the quality that defined a “siddha” and an ‘avatar” as it played out in the karmas and dharmas of the mortal plane.

One of the most significant moments on the Quest was when I received a reading from a Vedic astrologer in the mountains of Tahingaard.

“Interesting.” he says. “In more than a thousand charts, I’ve never seen this before.”

“What?” I ask.

“You have no karma.”

“Then what is my purpose here?”

“You’re here to teach the siddhi.”

“Ah”, I smile, feeling a whisper of the future across the akasha. “Djedi master …”

A vision strikes me then, that of a tabula rasa, a blank canvas in the shape of a humanoid being existing parallel to my body.  For a moment, I see the context of my existence, the ungrounded nature of my egoic identity, the remembrance and forgetting of talents, the constant struggle to find balance betwen what felt like my mortal self and it's celestial counterpart, all part of a larger dharmic purposing, one which required my architecture of self be designed the way it was in order to serve a larger function in service to the New Earth.

It was a beautiful moment, and i'd felt the resonance of the Vedic divinator and my own essence sharing a luminance that had opened the clouds and everything made sense.  My disassociation with the forms of the mortal plane, my perception of the shapes of the ethers and their relationship wtih self-definition, the geometries of the akasha which flickered through a carousel of living mythologies and more.  From such a vantage, form itself was a thing of impermanence, defined by the organization of patterns around the gravity of self-identity itself seen as a thing in space.

There’s a lot to being a Tula Rahsa, in the mortal plane that is astronomically difficult, if not impossible to communicate to beings who are not experiencing that type of karmic architecture. It is something that speaks to one’s relationship with the threads of cause an effect that give rise to ego identity itself, and which define the many relationships we have through the perceptions of the world created by those karma. It is a perspective that exists somewhat outside the multitude of points of view by the impressions in the ether, where such things as impressions upon the slate of consciousness itself.

The difficulty in communicating, this is defined by the nature of karmic impressions, and how they create identity, which intern, is related to the various ways in which we experience our relationship with those impressions in the world.

Imagine, for a moment that you had no idea what it meant to be human. To be in the mortal plane, defined by the cycles of time, and the nature of incarnation, within the context of the journey, back to the formlessness from when you have come.  Imagine you have no concept of what it means to have to cook food or to clean yourself, or even the understanding of aging and other fundamental benchmarks of the mortal condition. Imagine that you were a Tula Rahsa,, a blank slate, the intrinsic knowledge that comes from incarnation itself across a multitude of lifetimes.

Another quality that was unknown to me, was child – rearing, as well as the nurturing tone taken with the ignorant and the patience required to negotiate the difference in perspective that comes from such things.

In a similar fashion, I had great difficulty understanding the ways in which beings profess their authority and acumen in the world.

Perhaps the greatest distinction in this is that coming from the perspective that I did, the very idea of there, being a process, by which one consciously moved towards enlightenment, was alien, with the various traditions and cultures of the world occurring for me as flickering and permanent shapes in the synesthesia of my perception of the ether. In this context, I had no context, no understanding of why people would be engaged in a process to transform their consciousness. I had no concept of the context of things in the mortal condition, and simply move through the field of my awareness in a raw way, struggling to decipher the various sensations and impressions I was having along the way.

This goes deep. For example, I had great trouble understanding the idea of compassion.  It wasn’t so much that I wanted to cause suffering to other beings, as I could feel the feedback of how such intentions caused me suffering, but the common ideal of giving compassion to others, or setting intentions to make the world a better place, or other hallmarks of certain spiritualities were lost on me.

Of course, this included the various traditions and cultures of “masters”” lineages” as well as the many other assumptions that beings have with their pre-– incarnate karmic programming.

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