Adja-Vodhar-Racana. Racana 3

The seventh life of humanity, realizing Parabrahman principle of Creation, will become the crown of the septenary universe, where ParaBrahman is a Source from which everything emerges and in which everything disappears in order that once waking up in deep darkness of pralaya to feel again the trembling of the Universe, vibrating in the rays of the rising Luminary of the coming Day.

Adja Vodhar

Practically ninety percent of fundamental aspects of Knowledge within the seven lives of humanity, which were permitted to bring to the consciousness of races, are esoterically encrypted in one form or another.

Lords of the Ages have lit myriads of stars (luminaries) through their intermediaries on Earth (chela) in a series of incarnations, putting the guiding beacons in the darkness of human consciousness.

A certain part of the postulates (revelations) of Eastern esoteric doctrine has been passed down from generation to generation in streams of Light by ardent devotees of the Spirit (adepts), who dropped the Rays of their lives from the heavens: Krishna, Siddhartha Shakyamuni, Lao-Tzu, Confucius, Jesus of Nazareth, Bodhidharma, Milarepa, Anaxagoras, Plato, Pythagoras, Origen, Apollonius of Tyana, Vivekananda, H. P. Blavatsky, E. I. and N. K. Roerich, George Gurdjieff, Osho Rajneesh, Georgii Rikla, Dhyan-Cogan Kuen-EttMann. Just enough the consciousness of civilization can get without scorching its reason by the Fire of Knowledge.

Adja Vodhar consciously focuses attention on this fact to slightly take down a peg (to puzzle) a modern civilization that believes that has come to the knowledge of the true Nature of Existence through the study of ancient doctrines and writings that constitute the spiritual heritage of the past lives of mankind.
A man should know that the Sources which the Mahatmas of the Himalayan White Brotherhood he was permitted to do with, reveal just external covers of the universal garment of ParaBrahman.

The first two Racanas, in which the Vodhar has opened the aspects of Parabrahman nature of a man, the Planet, the Universe never before highlighted, are the direct evidence of it. In the third Racana the Vodhar will talk about the principles and laws that come into effect where the world of paravodhar Universe is opening up for the Spirit stepped outside the gates of the septenary world order.

The source of the sacred and manifested nature of the nonary universe is ParaVodhar, respectively, all forms of life are subjected to a paravodhar the Reality of being. The first Racana states that the internal (micro) and external (macro) world order of the earth's universe will be changed along with the finding of the planetary Reason the nonary nature.

In the apogee of the seventh life of mankind the Pole of Matter will reveal the body of consciousness of the Spirit of Aura and it will be the end of the evolutionary cycle of the aura in the world order of the septenary Universe.

The Pole of Spirit of race will be dissolved in the Cavity of Creation, which will be the area of presence of the manifested aspect of Mahatas Spiritual Consciousness.

In the parabrahman Universe the Spirit in the aspect of Atman as one of the higher principles of the septenary Nature of Existence is the Upper world together with Buddhi - Soul and the Higher Manas Reason, which are its lowest states and the highest principles of a septenary man simultaneously.

In the paravodhar universum a nonary man is represented in other aspects of the Nature of a Comprehensive Continuous.

To clarify this section of Knowledge Adja Vodhar will give the scheme of a nonary man in accordance with the aspects of paravodhar Nature of Spirit.
Prapita must concentrate all her Spirit Forces in order be able to to keep and interpret with absolute precision the stream of Knowledge that Adja passes through her consciousness.

The phenomenon of a Single Cosmic Magnet as the Source of comprehensive Recrearation of septenary sphere of Creation is not peculiar to the nature of the paravodhar universum. The basis of the nonary world order is Sahima-fields that have no poles, and ParaVodhar himselfas the Consciousness of Continuity of a nonary Creation is their center and periphery.



(Individual Reason)
Body of the individual Reason





Above the Earth sphere

Spiritual Consciousness
as a magnet on both spheres
earth's sphere

Prapita had to notice, if she was attentive, Adja had completely eliminated the concepts of "the Upper and the Lower worlds" from the description of the nature of the paravodhar world order, having affirmed the relevance of the Principles and States of the universum to earthly and Above the Earth spheres.

In the Paravodhar universum the unity of Soul and Spirit is the Original Commensurability of the Creation Continuity that generates the nature of ParaAtman.

The Higher Manas, which is one of the three higher principles of homo sapiens in the parabrahman Universe the Higher Reason, will be presented by ParaManas the Individual Human Reason in the nonary universe.

One should keep inquiring minds from attempts to establish evolutionary relationships between aspects of nature of the septenary and nonary world orders, because they do not exist. Thus, in particular, Parabrahman Individuality is not a prototype (evolutionary "ancestor") of paravodhar SthirAtman.

Parabrahman Individuality that belongs to the septenary evolutionary principle of Man-Individual, in paravodhar world order is replaced by SthirAtman, whose nature is quite different from the nature of Individuality, which indicates a non-identical world order of the two universums.

In the paravodhar universum there is no principle of mirrors-reflectors projecting the reflections (emanations) of the States of the higher aspects of ParaBrahman as the prototypes of creation (a principle of similarity) on the septenary spheres of the Universe..

The Vodhar has marked on the scheme two aspects of the nonary human nature with new terms retrieved from his Knowledge bank: SthirAtman and SthulAtman, to determine them He partially used the concepts of Oriental esoteric doctrine, its spiritual and energetic components were united by Adja to represent the essence of information contained in them.

According to Adja Vodhar, these concepts have the following meanings.

Spiritual Consciousness gives rise to Sahima-field which assimilates the aspects of the Divine Nature of ParaAtman and disparatiates to Above the Earth sphere, initiating the emergence of SthirAtman (Man-Spirit).

SthirAtman is a Man-Spirit, and ParaAtman, effectuating the Continuity of Creation in Nature of the nonary universum.

ParaManas desparatiates into the Creation space the nature aspect of the Individual Reason, initiating the emergence of the Body of Individual Reason (Ahura).

ParaManas is a Conductor through which SthirAtman disparatiates the energy on the earths sphere, initiating the birth of a Man-God SthulAtman.

SthulAtman is a Man-God that is a disparatiation of SthirAtman on the earths sphere.

SthirAtman disparatiates from his Cosmic Heart, which is the Spiritual Consciousness of Continuity, the energy inducing to the rise of essential qualities of ParaVodhars divine nature in Sthul-Atman (Man-God) on the earth's sphere.

A typical representative of modern civilization may have a question: why is the Man-God (SthulAtman) indicated at the bottom of the scheme.

Adja Vodhar consciously interpreted the concepts of "SthirAtman" and "SthulAtman" in the Nature of the nonary universe, thus putting the Man-Spirit on the top of the universes pyramid, and the Man-God in the base. Furthermore, this arrangement has nothing to do with hierarchical principle of the septenary Creation which is absent in paravodhar world order. The Vodhar hopes that a Human will be able to perceive the essence of Teachers plan, which is adapted to the consciousness of modern humanity. Adja (the Unborn) lowered the Ray of his Creation to the Earth from coming millennia, being able to see the opportunity to move humanity through the period of time of the planetary Pralaya of the Aryan race, passing by a web of labyrinths of the civilization mind.

Adja will highlight the essence of the issue in the language available to modernity to save the unfortunate Truth seeker from unnecessary wandering in the corridors of his mind with its impassable swamps and marshes: the Nature of God, though is one of the highest aspects of the universum, still refers to the life forms of the Cosmos, which are involved in the flow of Time. The Nature of the Spirit is eternal.

Man-God is a Crown of homo sapiens's evolution at a certain stage of anthropogenesis. The nature of God is cyclic, the nature of the Spirit is Continuous.

The scheme proposed by Adja-Vodhar indicates the absence of the Higher Manas (Individuality), ego-consciousness (Individual Human) and the Lower Manas (Personality man) in the nature of a nonary man, as septenary anthropoCreation aspects linking the Lower and Upper worlds of evolving homo sapiens.

Adja Vodhar also states the fact of non-existence of the mind in the aspect of the Triad of the Human Reason as well as the Triad itself in paravodhar anthropoCreation.

Such components of the septenary nature as a personality, mind, etheric, astral, mental bodies are not evolving human aspects in the nonary world order in contrast to the Soul and the Aura that are replaced by other aspects of the nonary Creation in the paravodhar universum.

In parabrahman Universe the Individuality representing the Upper world interacts with a human through the personality, which projects onto the matrix of his ego-consciousness the ray of the Personality, which absorbed the shades of "colors" of the Lower world nature.

The connection between SthirAtman and SthulAtman will be implemented over the Individual Body of Reason for the representatives of the late seventh, eighth and ninth lives of humanity endowed with paravodhar nature.