CHAPTER THREE:

THE FIELD OF SPIRITUALITY

CATHOLIC PRIEST: Can we begin this session by talking about each yoga in more detail? As I mentioned in the last dialogue, I see some of these yogas reflected in the writings of some of our great saints, but the traces are quite faint.

I also notice that even the Vedic teachers disagree on how many yogas there are. Some talk of two, some three, and some five.

EDWARD TARABILDA: One of the greatest contributions of The Art of Multi-Dimensional Living is to indicate exactly how many archetypal spiritual paths exist and why.

Before analyzing this subject in detail, let us start with something even more basic: the three steps on the ladder of spiritual development. All the ancient traditions, but especially the Hindu and Buddhist ones, emphasized the same three steps on the ladder:

1) Religion -- emphasis on moral and ethical prescriptions as the basis for further development.

2) Yoga (spiritual practice) -- each person chooses one of the seven paths of yoga, or the eighth path, Tantra.

3) Higher wisdom beyond yoga -- Through an intuitive attunement with higher knowledge, one naturally begins to live one's immortal, unbounded status. There is no attention given to overcoming ignorance or to becoming enlightened because one spontaneously starts to live that enlightened state.

These steps are progressive. Moral and ethical behavior serves as the foundation for the practice of yoga. Yoga leads us to the path beyond Yoga.

If we place too much emphasis on our yoga, then we run the risk of becoming identified with the path, substituting it for the goal. We end up constantly postponing our enlightenment, since the ego's continued existence depends on that postponement! Sometimes the lion must wake up and roar, rather than constantly planning or exercising to be a lion.

If we underestimate the value of step one, then we may enter the spiritual worlds unprepared. This is why Rudolph Steiner warned that for every step we take to open the spiritual world to our awareness, we must take two or three steps forward in our moral and ethical development.

If we place premature emphasis on step three of the ladder at the expense of the two earlier steps, then we may fool ourselves into believing we have reached a level of spiritual maturity not yet actually attained. There is a well known yogi from India, H.W.L.Poonja ("Papaji"), who tends to make this mistake when teaching and training disciples in this "short path". The same criticism holds true for his disciple, and now teacher in her own right, Gangaji.

The Buddhists are very clear about these three steps, and the need to coordinate all of them for proper spiritual development. Many of the ancient teachers of the Veda were equally clear, although few Vedic teachers today maintain that clarity.

SCIENTIFIC MATERIALIST: Morality and ethics are such a thicket!

EDWARD TARABILDA: Every religion has had rules about right and wrong conduct. These rules are very helpful until one is able to know for oneself what is right and wrong.

CATHOLIC PRIEST: When does one reach this stage?

EDWARD TARABILDA: When one comes into harmony with all the laws of nature. Some call this stage "cosmic consciousness". Steiner wrote an entire book on this subject originally entitled "The Philosophy of Freedom". It is a difficult book, but well worth reading.

Until this stage of development one should follow the moral prescriptions of the religion one respects the most. In the Vedic tradition the five yamas and niyamas -- the five things not to do and the five things to do -- are most often quoted as moral standards. You can read about them in Patanjali's "Yoga Sutras". There are hundreds of other Vedic texts replete with complex do's and dont's which can be completely bewildering without an overall perspective of their purpose..

SCIENTIFIC MATERIALIST: Why don't you give us a handout of ethical guidelines so we can have them in our file to look at later?

EDWARD TARABILDA: That is our way in the West -- treat everything as information which is to be filed away for another time! "Knowledge in the books stays in the books" says an old but useful adage. If you see the value in what I say, then take time to look it up.

SCIENTIFIC MATERIALIST: I'm trying to make it easy for readers of our book.

EDWARD TARABILDA: I'm trying to make it a little bit difficult for them to gather this material. Then they will honor it more. Wise teachers know the value of making every student work for something precious. That is one of the purposes of work assignments.

Such efforts may also help the student realize what you mentioned earlier: that the field of morality and ethics is a thicket, and we need to find our way through it carefully.

Probably the most complete analysis of the various grades of moral and ethical development found in esoteric training is set forth in Rudolph Steiner's "Knowledge of the Higher Worlds and Its Attainment". Not only is Steiner's analysis comprehensive, it is also detailed and practical.

A lot of the Buddhist material is also valuable in regard to moral and ethical development, although it is often detailed to a fault.

SCIENTIFIC MATERIALIST: Readers don't necessarily want to be students.

EDWARD TARABILDA: We all are students of the spiritual life to one degree or another -- at least those people drawn to reading this book.

SCIENTIFIC MATERIALIST: So you are leaving it up to us to find out what moral and ethical guidelines are useful in order to reach the second step of the spiritual ladder, the step of yoga.

EDWARD TARABILDA: I'm also giving you resources to find this knowledge yourselves. Remember, moral and ethical guidelines are valuable at all stages of the ascent, not just to reach the second step. Those who practice yoga and forget about morality and ethics are making a great mistake. Even those on the third step of the ladder may still be required to attend to step one to the extent that they are not fully grounded in the last step of the ladder.

SCIENTIFIC MATERIALIST: What about people who aren't interested in yoga? Do you proselytize to them about the great merits of knowing and practicing your spiritual path?

EDWARD TARABILDA: Absolutely not. The ancient Vedic texts distinguish a bhogi from a yogi. A bhogi is someone who enjoys life and is not interested in so-called spiritual transformation. He is a hedonist of sorts. Let such people enjoy life and don't encourage them to be anything other than what they are. Life itself will teach them the value of yoga in due time. Any well-intentioned but premature attempts to change their hedonistic approach to life will only arrest their development.

In due time they will see how the blind pursuit of pleasure and avoidance of pain actually brings a life of suffering. But they need to learn this through their own life experience, not from preaching from some well-intentioned person who may or may not be further along on the path.

SCIENTIFIC MATERIALIST: I'm glad to hear you say that. It makes me feel a little more comfortable with you.

EDWARD TARABILDA: The ancient teaching also suggest that trying to fit everyone into one spiritual mode is also doing violence to life. The fundamentalist Christian tries to do this. Maharishi's TM organization tries to do it by suggesting that its techniques are the best because they are so simple and effortless and scientifically documented. Virtually all groups do it these days, largely because of that weak Saturn we talked about earlier in the world horoscope.

Recently I spent some time in Austin, Texas. Hindus there just built the largest Hindu temple in the United States under the leadership and inspiration of a swami named Prakashananda. His is the path of bhakti yoga. His books, however, suggest that bhakti yoga is the only suitable path for attaining God realization. Such nonsense! There are eight great paths to finding God, and each person must find his own path among these eight.

There are even meaningful differences within each path. The Astrology of the Eight Fields of Living can help each individual understand where his path will be different from others on his same path.

I may have said this before, but I think one of the greatest contributions of The Art of Multi-Dimensional Living is its clear delineation of all eight paths to God. I hope this knowledge of the Eight Great Paths to God © serves as a beacon for all spiritual seekers of the future.

An even greater contribution is the ability of this science to delineate precisely which path is most appropriate for each individual. I can't say enough about this gift to the world, but when I speak this way it appears that I am being grandiose. So I will say no more.

QUANTUM PHYSICIST: We live in an age of scientific verification. If you can prove that what you say is true, then people will start taking notice.

EDWARD TARABILDA: As I have mentioned in prior dialogues, such proofs are difficult to come by. I can only hope that this vision cuts through the spiritual thicket so clearly that people will recognize it comes from a deep, archetypal level of truth.

CATHOLIC PRIEST: I was starting to ask you about more details regarding each yoga.

EDWARD TARABILDA: Thanks for reminding me. There is no such thing as a truly generic meditation; there are only styles of meditation. The great yogi, Patanjali, tried to talk about the eight limbs of all yoga, and I have no quarrel with his conclusions in this regard, but we must also recognize that the performance of each limb will have a different style based upon the different strengths of personality each person brings to his or her yoga.

Hatha and Raja Yoga tend to emphasize silent, inner meditation. Many of the other yogas include more active forms of meditation. How active depends on the particular yoga being practiced. Surya Yoga tends to be one of the most active; Bhakti next, then Laya, then Gyana. But each of these yogas may also include silent meditation as well. Karma Yoga is the most active of all the forms of practice, because it seeks to use activity as the basis of meditation. Tantrics will use all forms of meditation in very experimental ways.

One's relationship to spiritual authority is also different with each yoga. Tantrics are meant to be the most independent, because it suits their rebellious nature. Surya yogins are next in the independence scale, then Laya and Gyana yogins. For differing reasons the other four yogas place great reliance on an intimate relationship with the guru: Bhakti yogins, because the guru is an object of their love; Karma yogins, because satsang (sitting quietly for wisdom) with the guru is essential to their spiritual life, unless they are mature enough to rely solely on the inner guru; Hatha yogins, because their practice needs close, personal supervision of the guru; and Raja yogins, because their path is complex enough to require the constant help of the guru.

This is a very complex subject, but I have tried to give a few, simple guidelines on the relationship of teacher and student.

TANTRIC PRACTITIONER: Eastern models of the master-disciple relationship appear very different from western esoteric models. In the western model the guru is more of a friend who is socially equal to the student, and therefore easily accessible to the student.

EDWARD TARABILDA: There is no doubt that the eastern model is becoming increasingly frayed at the edges. More and more eastern gurus are being caught in some scandal or another. Nature doesn't support this model anymore, largely because it is incompatible with the tantric spirituality ruling our age. Of all the paths, tantra is the freest of spiritual authority.

YOGANANDA DISCIPLE: But not all of us are meant to be tantrics, right? Only one of eight persons is likely to be a tantric.

EDWARD TARABILDA: That is correct, but each person is meant to practice his or her yoga in a more experimental way than in the past due to the current influence of tantra in the world horoscope. Each yoga has sixteen aspects. To know each of these aspects and to practice one's yoga in a more experimental way in line with these sixteen aspects is the spiritual practice for today's world. I go into this subject in great detail in the advanced classes on each yoga.

Haven't I already mentioned this in a past dialogue?

YOGANANDA DISCIPLE: It doesn't matter if you have or not; it bears repeating; it is fascinating to consider this whole relationship of yoga and tantra.

Could you say more about the style of each meditation in each yoga?

EDWARD TARABILDA: Hatha yogins like pristine silence just to sit or to do poses. The less done in the name of meditation, and the more it relates to the body or the breath, the more effective the practice.

Raja yogins follow a disciplined approach to meditation, often with emphasis on the eight limbs set forth by Patanjali. In TM and some other forms of Raja yoga, meditation is simple, natural, and effortless, because it is based on the mind's natural tendency to seek greater charm.

Karma yogins love to draw meditation into activity. By not being attached to the fruit of the action, they make every action meditative. They also take a meditative approach to interacting with the environment by learning to intuitively read each input as an omen. They complete the sacred circle -- input (sensory experience) is sacred and output (action) is sacred.

Gyana yogins use relationships as a form of meditative activity. In relationship we are most capable of seeing the ego, with its attachment to pleasures and aversions to pain. Clear observation of the ego gradually shrinks it until it evaporates, leaving no veil over one's infinite Self.

Laya yogins use their great powers of concentration to awaken the kundalini energy and channel it through the chakras. Once this energy is awakened it can be ridden like a horse to enlightenment. There is risk in this path, since this awakened energy is like a wildly bucking horse, but Laya yogins love this risk and know how to deal with it.

The approach of the Laya yogin needs to be experimental. A rodeo rider needs to know the personality of each horse, but each ride is a new experience testing his strength and agility.

Bhakti yogins cultivate love and surrender by finding some personal aspect of the divine to nourish them. Japa, kirtan and prayer are useful meditative tools on this path. Japa is repetition of the divine name both in silence and activity. Kirtan is the singing, or listening to others who sing, the divine names of God. We are all familiar with prayer, but in Bhakti yoga the emphasis is on selfless prayer, rather than prayer for personal favors, which just builds the egoic nature.

Surya yogins seek to use all the yogas in one integrated practice. I have spoken before about the dangers of universalizing such an approach.

Tantrics are the opposite of Yogis. We have already discussed differences between tantrics and yogis. As we said, Tantra is the most experimental of all the spiritual paths, and the most independent of spiritual authority.

I could say a lot more about each path, but that is best left to personal readings.

QUANTUM PHYSICIST: But how many people will ever be able to do the personal readings? Please share more of each of these paths with us.

EDWARD TARABILDA: Hatha yogins can use their life experiences for spiritual practice. Fasting of the senses is very helpful to a Saturn being -- food fasting, celibacy, voice fasting while on retreat, keeping the eyes downcast in public places, sleep fasting (on a full moon or Saturday night), and other forms of fasting the senses, when done in moderation and for spiritual purposes.

When Saturn governs the spiritual nature, suffering and grief can often become transformative experiences. Saturn tries to keep us in the present moment, and only brings us grief in order to take us out of longings for, or regrets from the past, or imaginings over the future. When a Saturn being reflects on past suffering, he always see its value for spiritual transformation.

Another Saturnine spiritual exercise is to work with those who are dying. The path of Saturn is the path of silence, and this silence becomes very deep in those who are dying and those who care for the dying.

The study of Ayurveda and other healing arts is helpful to the spiritual life of a Saturn being, because purification of the body is his main vehicle for spiritual growth.

These are some of the ways Hatha yogins practice their path. Contemplation on the significations of Saturn can give further clues.

Raja yogins do well with all practices that involve positive thinking and affirmation. They also have the capacity to use the fine arts and geomancy (the science of environmental and architectural energetics) as tools of transcendence.

Their search for an ideal mate is also a spiritual tendency not to be scoffed at in any way. Even the cultivation of ideal friendships can become a spiritual force for such people.

Karma yogins can use religious ritual as a powerful tool for transformation. What otherwise might be boring, mundane activity becomes sacred when done with the right intent.

Karma yoga is also the path of satsang -- sitting with the spiritual teacher and innocently absorbing his or her essence. This process can be used with a visible teacher, or with mother nature, which is the macrocosmic expression of the inner guru.

Gyana yogins engage in a "not this, not this" approach. The intellect cannot discover truth directly, but it can expose the false, leaving a silent, mindless space for truth to enter.

Astrology is a powerful tool for a Gyana yogin, because it shows him so clearly how the fundamental forces of nature weave his roles in life, and that helps free him from identifying with these roles.

Laya yogins find various ways to overcome the fear of death, from shamanic journeys to bungee jumping and simply contemplating death. There are many other helpful ways of training the will, including "EST" to fire-walking.

I have given most of the essential aspects of the spiritual training of Bhakti yogins: prayer, japa, kirtan, etc. In some of the Vedic literature this is called the path of contentment, because once our love for the Creator is enkindled, then we become content, regardless of what comes into our life. If it is pleasure, we thank God for that pleasure in a heartfelt way. If it is pain, we welcome it in the same heartfelt way, because we know that God sends us this gift of pain for some valuable lesson. Anything that comes into our life is seen as a gift from God.

Surya yogins practice Integral yoga, integrating the infinite diversity of life an many ways -- heart, mind, and will; good and evil; light and dark; and so forth. Their practices are ideally done at sunrise and sunset.

Surya yogins are also drawn most readily to the short path, where one naturally acts in accordance with one's enlightened nature. The other seven paths emphasize step two, which assumes one is ignorant and has to do something to become enlightened. Step three emphasizes being more than becoming. It is called the "short path" because one accepts one's innate enlightened status as a birthright, even if not fully living it, just as a prince accepts his right to kingship.

Finally, there are the Tantrics. They can use any desire, positive or negative, as a means of transcending ignorance. They are the most experimental of all spiritual seekers. They are also the most rebellious.

These are some additional hints for the practice of each path. The important thing to remember is that contemplation on each of the eight planets will give you additional clues for understanding each path. There are only sixteen basic aspects or pillars to each yoga. Sixteen aspects times seven yogas equals one-hundred twelve possible spiritual techniques.

QUANTUM PHYSICIST: Thank you for that exposition. It helps a lot.

YOGANANDA DISCIPLE: Yes, I agree. I have a question, however: Doesn't every true master give you the right technique to follow?

EDWARD TARABILDA: There are many assumptions in your question. The first assumption is that many of the people claiming to be spiritual teachers are qualified. The second is that an enlightened man is also capable of teaching others -- that he is a master rather than just an enlightened person. The third assumption is that a master is capable of giving all the people under his supervision the exact guidance they need.

But there may be restraints in terms of time, place, etc. The great clairvoyant, Rudolph Steiner, suggested that investigation into the soul of each person is difficult, time-consuming work. Even a master may not be able to look at you and immediately give you what you need. He may have to spend a considerable amount of time with you before being able to give exact spiritual advice. Does that help explain why a true science of the stars is so valuable?

YOGANANDA DISCIPLE: Yes, thank you.

VEDIC ASTROLOGER: I've heard enough of your claims of having revived astrology. I am a sixth generation Hindu astrologer and have written books on the subject, and I have probably seen ten times the number of clients as you, Mr. Tarabilda. What are your credentials? Who was your teacher?

EDWARD TARABILDA: I had no teacher. There was no astrologer in the world capable of teaching what I discovered by developing my own consciousness.

VEDIC ASTROLOGER: What do you claim to know that we don't know?

EDWARD TARABILDA: If you have read our previous dialogues, you already know my answer: I cannot discuss this issue in an informational way. This knowledge is too closely linked to the development of consciousness.

VEDIC ASTROLOGER: How convenient and self-serving! You claim that you have total knowledge of astrology and that everyone else in this field is misguided, but you don't have to prove it!

EDWARD TARABILDA: Your arguments would persuade any jury that you are right, except for one fact: Increasing numbers of people from both East and West are becoming more and more aware just how bankrupt your so-called science really is. You have learned to be very clever in counseling people because of your intuitive realization that you know and can predict almost nothing unless the client first gives you clues, but no astute observer can be blinded by your clever talk for long.

When Maharishi Mahesh Yogi, the founder of TM, brought out Maharishi Jyotish, his followers were excited to receive readings. Most of them now realize that it was a waste of time and money.

I would never accuse you of fraud or misrepresentation. However, your belief in conventional astrology is a form of self-delusion.

VEDIC ASTROLOGER: There are a thousand practitioners like myself, and many more satisfied clients who will all agree that it is you who are self-deluded, not us.

QUANTUM PHYSICIST: I see Mr. TARABILDA's approach as fundamentally different from other astrology. It is hardly self-serving for him to speak the way he does because it turns more people away than it attracts.

EDWARD TARABILDA: I would like to lay out the details of this knowledge, but cannot, for reasons given earlier.

ANOTHER VEDIC ASTROLOGER: I would like to support my friend and colleague, who happens to be one of the most eminent astrologers in India. He is right to attack this Ed TARABILDA, who is doing a tremendous disservice to Vedic knowledge by attacking our sacred science in such an unfounded way. Science requires proof and he offers none. Art requires beauty and harmony, and I find nothing beautiful or harmonious in what he says. Religion requires compassion, and I find him anything but compassionate.

EDWARD TARABILDA: I am not able to come up with the arguments or conciliatory gestures to deflect your anger and resentment. As long as I am in this body I will warn people about the falseness of both eastern and western astrology as now practiced. I will also try to teach what a true science of the stars seeks to accomplish and will offer whatever specifics I am allowed to divulge, such as the basic orderings of the planets and other matters set forth in my books.

Fortunately, nature is conspiring against your false science in increasingly powerful ways. I don't have to expose you; you will expose yourself. People just need to be warned so that they are alert when they come into contact with you. That is all that is needed. You will bring about your own demise!

Astrology is not the enemy; your false practice is the enemy! And people are beginning to be aware of it.

VEDIC ASTROLOGER: Now you are just preaching. I want no more of you.

QUANTUM PHYSICIST: The burden of proof is still on Ed. He has many more chapters in this book to try and convince us of the uniqueness of what he is offering. I, for one, am increasingly persuaded by him.

SCIENTIFIC MATERIALIST: Then you aren't a scientist!

QUANTUM PHYSICIST: Maybe not in all matters. Science is my profession, not my whole life. I find no more conflict between what he says and science than I find with a good debate or chess match. If anything, my scientific training helps me appreciate the sensibility of his approach.

YOGANANDA DISCIPLE: I thought the subject of this chapter was spiritual development. We are getting sidetracked.

EDWARD TARABILDA: It is not enough that people are merely exposed to the various roadmaps through the spiritual labyrinth. They need to be educated about why and how a true science of the stars both defines and preserves this precious knowledge. If we leave this knowledge in the hands of the present practitioners of astrology, it will be lost in no time.

Nor am I the only one who has pointed out the dangers of relying on the present practice of today's astrology, whether from the East or West. Rudolph Steiner in his book "The Spiritual Guidance of the Individual and Humanity" states the following in discussing astrology:

"...we should note that most of what is presented today in this area is the purest dilettantism and pure superstition. As far as the world at large is concerned, the true science of these things has largely been lost. Therefore, the principles presented here should not be judged according to the claims of modern astrology, which is highly questionable."

TM PRACTITIONER: He is referring to modern western astrology, not Vedic astrology.

EDWARD TARABILDA: If you read what he says elsewhere about Vedic knowledge, then you can assume he is including eastern forms of astrology in his critique as well. Even if he was not, I am, and it is possible that I am in a better position to evaluate this question than he was.

YOGANANDA DISCIPLE: I met an astrologer who studied with you some years ago. He argues that one's spiritual nature changes throughout life -- at one time you may be a Hatha yogin, and then at another time you may be a Surya yogin, and then towards the close of your life you may be a Karma yogin.

EDWARD TARABILDA: He may become very popular with such a message.

YOGANANDA DISCIPLE: But do you think there is any truth in what he says?

EDWARD TARABILDA: He is in absolute ignorance of the true science of the stars.

YOGANANDA DISCIPLE: It would seem that people are born with particular strengths of personality which do not change throughout their life. I would agree with you on that. But couldn't someone be drawn to different teachings at different times in one's life?

EDWARD TARABILDA: That is a different matter. It is not only natural, it is also useful to explore all the spiritual paths, because when we do so, we learn more about our own unique path through contrasting it with the other paths. By doing this our path does not change; it only becomes stronger.

YOGANANDA DISCIPLE: What about people who do change their yoga one or more times in their life?

EDWARD TARABILDA: They are still searching for their true path. That is why I want to restore the true science of the stars -- so that people do not waste a lifetime trying this and that, before, if lucky, settling on their true path.

YOGANANDA: But you can reach so few people in personal consultations.

EDWARD TARABILDA: Once this knowledge of the eight fields of living is restored in its fullness and people take it seriously, they will no longer be deluded by the ignorant, and in time, will find the true science of the stars themselves. Erase false impressions and space is created for truth to enter. This is all that is needed. The way to gain enlightenment through Gyana yoga is the same way we rediscover the true science of the stars.

CHRISTIAN FUNDAMENTALIST: I am uncomfortable with the way you seem to make religion subservient to spirituality.

EDWARD TARABILDA: The founder of a religion is rooted in pure spirit, and he reaches this spirit through one of the eight paths to God. Whatever path or paths he teaches are up to him. The followers, however, can only follow from the predominant strength of their personality. When that strength is different from the founder's strength, and there are seven chances in eight of that being the case, they begin to slowly subvert the teaching of the founder without knowing it.

In time the founder's teachings are diluted, no matter what the new leaders do to protect the purity of the teaching.

It is curious that the purity of any spiritual teaching is most often corrupted by those purporting to maintain it.

CHRISTIAN FUNDAMENTALIST: I fail to understand why that would be so.

EDWARD TARABILDA: An over-emphasis on purity of the teaching creates a fundamentalist mind set. This mind set is sure to provoke contrary ideas and movements from people whose spiritual nature is different or undeveloped. It is self-defeating to place too much emphasis on preserving any particular body of knowledge in a certain way.

CHRISTIAN FUNDAMENTALIST: Aren't you doing that yourself?

EDWARD TARABILDA: I hope that I am doing no more than exposing false knowledge, and creating a blueprint which rigid minds cannot fragment or pervert. If someone can persuade me to change or expand the blueprint, I am completely open to that.

CHRISTIAN FUNDAMENTALIST: Oh, I see! You aren't saying that this is the final or only blueprint.

EDWARD TARABILDA: Correct -- just one which has stood the test of time and changing conditions.

I sense that the discussion is winding down and suggest that we stop here if there is no objection.

SCIENTIFIC MATERIALIST: I have one more criticism of your approach, if you don't mind discussing it.

EDWARD TARABILDA: We are here for lively debate.

SCIENTIFIC MATERIALIST: Most pioneers in a new field are humble enough to honor the giants on whose shoulders they themselves stand. I don't sense any of this humility in you, nor do I hear you giving recognition or praise to your forerunners.

EDWARD TARABILDA: The giants on whose shoulders I stand lived so long ago that they are now anonymous. The few Vedic sages who passed on this ancient knowledge through books, like Parashara or Saravali, I sometimes mention, but it often has the wrong effect. People then assume that they can go out and buy these books and correctly practice the true science of the stars. Nothing could be further from the truth!

Unless one knows the cosmic DNA code which underlies all these surface rules given by Parashara, Saravali and others, one is lost in seeking to apply these surface rules, because one will not know which field of living the descriptions apply to. One may not even have the correct position of the planets, signs, lunar mansions and houses.

For these reasons I avoid talking much about the giants who discovered this ancient science and promulgated it to humanity.

SCIENTIFIC MATERIALIST: That makes sense. I see where you are in a difficult position, because in honoring ancient teachers you tend to support the very system which, you argue, has become bankrupt. I'm beginning to understand you better, although I don't claim to be able to verify the truth of what you say.

I'm willing to end this chapter now.

EDWARD TARABILDA: Does anyone else have further comments or contributions to make?

BUDDHIST MONK: It's too bad we don't have the exact time the Buddha was born. I would love to know what archetypal path he represented.

EDWARD TARABILDA: Yes, it would be wonderful.

ANTHROPOSOPHIST: It would not surprise me if he represents the archetypal path of Mars, but with a new mission within that stream of evolution: to turn the willful and even savage nature of humanity into a more compassionate one. I suggest this because I have read some of Steiner's books in which he expounds on his clairvoyant cognition that Buddha now rules from the planet Mars with the very mission just mentioned.

EDWARD TARABILDA: I am familiar with this material and find it not only interesting but plausible.

BUDDHIST MONK: Then what would be the archetypal path represented by the Christ?

ANTHROPOSOPHIST: The same book mentioned by Ed Tarabilda, "The Spiritual Guidance of the Individual and Humanity", has a beautiful section in it where Steiner seeks to show us how Christ was not born under the influence of any one planetary configuration, but lived out, from moment to moment, the entire range of cosmic possibilities. In other words, Christ was truly a cosmic being not under the influence of earthly karma.

BUDDHIST MONK: Sounds like a form of one-upmanship to me.

ANTHROPOSOPHIST: If you read it in context, it may not come across that way.

EDWARD TARABILDA: It would also be in harmony with the idea that Christ is the great solar being who represents all the paths and planets -- that he is the Cosmic Christ!

ANTHROPOSOPHIST: Steiner uses a beautiful analogy to suggest the difference between the normal human being and the Christ. A normal human being is like a mirror which reflects the cosmos at the moment of birth. Christ was like a pure mirror which reflected the cosmos at every separate moment he lived. Christ could bring each individual who came to him into a direct relationship with the cosmos.

BUDDHIST MONK: What is the Buddha's role for earth at this time according to Steiner?

ANTHROPOSOPHIST: I'm not sure I can answer that in a clear way. He just left the impression that Buddha's role was increasingly being conducted from the planet Mars.

EDWARD TARABILDA: I think the implication is that when people die, and begin expanding out into the cosmos, their time on Mars, if I can use that expression, will be increasingly under the influence of Buddha, so that when they return to earth in their next lifetime, they will bring a force of will which has been transformed, to some degree, through compassion. It is as though Buddha is working more directly with the prime attribute of humanity in the future (the will), whereas Christ is working with man's present strength, our intellectual body, and its higher aspect called "consciousness soul", to make it compassionate here and now.

ANTHROPOSOPHIST: I like that explanation.

SCIENTIFIC MATERIALIST: You all seem to be turning into Steiner devotees.

EDWARD TARABILDA: Steiner is in the tradition of Gyana yoga, the knowledge tradition. Most of my major discoveries would not have been possible without his contributions to knowledge. But I do not accept what he says, except where it conforms to my own experience. The Art of Multi-Dimensional Living is a very practical subjective science. I trust only what it tells me, but I remain open to many of the descriptions Rudolph Steiner gives of the higher worlds, because I know of no one else more qualified to speak of these things. Of course that is nothing more than an intuition on my part.

I have also spoken at some length of some of my reservations about Rudolph Steiner's categorizations and conclusions about various civilizations and branches of knowledge.

SCIENTIFIC MATERIALIST: It sounds like double-talk to me.

EDWARD TARABILDA: I'll try and be more precise. The Art of Multi-Dimensional Living is a bridge between the material and the spiritual worlds. It bridges these worlds in a new and dramatic way through the paradigm of the eight fields of living. However, at its present stage of development, this new subjective science does not claim to develop much of the material set forth by Steiner about the higher spiritual worlds and their relationship to our material world. But many of the precepts of The Art of Multi-Dimensional Living reach towards, or even into, these higher realms, and therefore naturally promote such discussions.

When such discussions take place, I do not want to hold myself as an authority in describing these higher realms, yet, at the same time, the Astrology of the Eight Fields of Living has more than adequately demonstrated to me that many of the people who do want to hold themselves out as such authorities are not capable of doing so. In fact, one of the greatest values of a true science of the stars is its ability to distinguish the genuine article from the deluded or fraudulent one.

Anyone can have opinions about someone as an authority or teacher, but I am suggesting that this new subjective science is capable of turning opinion into reliable knowledge.

It is with this understanding that I say I respect Rudolph Steiner and his teaching, even while I criticize some of his emphases or conclusions.

In fact, I consider Steiner to be such a great man that I want to make some comments on his gifts and personality from the perspective of the Astrology of the Eight Fields of Living in Appendix B.

SCIENTIFIC MATERIALIST: Thank you. That last explanation helped me quite a bit. Shall we close now?

EDWARD TARABILDA: Since we are discussing such a deep and subtle field of living known as the spiritual life, I would like to end this chapter with a vision of the challenges which lie ahead of us in this field and our role in meeting them.

In a book entitled Guidance in Esoteric Training, selections from materials given by Rudolph Steiner to students in his school of esoteric training are highlighted. Part of the purpose of Steiner's book is to distinguish old methods of spiritual training from methods appropriate for our present age.

Such distinctions become vital in each of the eight archetypal paths to God, since many of these paths are still influenced by techniques which came from the ancient teachings of the first post-Atlantean civilization, the Vedic civilization, and other later civilizations. Steiner tries to show why many of these techniques, especially those relating to Hatha Yoga, which arose from the first civilization, are no longer appropriate for modern man.

But can the same be said for the one-hundred twelve techniques found in the Vigyana Bhairava Tantra? I doubt it. Steiner even incorporates some of these techniques into his work -- I'm thinking in particular of the technique where, at the end of the day, one remembers the events of the day backwards from the one closest to going to bed back to the events earlier in the day until one arrives at the first event upon awaking. This is a specific Tantric technique given by Lord Shiva.

We must discriminate very carefully here, as "Guidance in Esoteric Training" is a work of great importance. It would be useful if the Anthroposophists could meet in open dialogue and exchange with representatives of Vedic knowledge, but that many be too much to hope for. Anthroposophists honor and even memorize Steiner's theories, but not his process, which was quite open, warm and conducive to interchange. For Steiner, tolerance is more than coexistence; it is a loving, warm acceptance of those who disagree with us. An acceptance that encourages interchange rather than isolation.

People following a Vedic teacher are even more likely to be elitists. They feel that their guru knows all that is worth knowing, and if you don't join his or her bandwagon, then too bad for you.

Until representatives of the eight streams of spiritual evolution see the value of once again meeting together and discussing truth in an open and loving way, just as the ancient pre-Vedic teachers did, we will continue to separate ourselves from one another through our elitism, which is a potential source of violence towards others. Why? Because when we do not respect others, we begin to fear them, and those we fear we eventually attack. In fact, when we ignore others, we are already attacking them in a subtle way. Think about it!

The Art of Multi-Dimensional Living does not provide us with detailed answers to all of these questions, but it does provide a valuable blueprint to guide us on our way.

CATHOLIC PRIEST: Although, as a priest, I have some conflict of interest in supporting your work...

EDWARD TARABILDA: Why?

CATHOLIC PRIEST: Our Pope has warned about the spiritual dangers of occult practices, although I'm not sure I can accept his conservative stance on all these things. But it bothers my conscience to support your work, even though I see its profundity.

However, in my private talks with you I have been most fascinated with some of your stories about your work with certain individuals, and how their lives are affected by the various consultations you give them.

Could you share with us some anecdotes about your spiritual consultations?

EDWARD TARABILDA: I'd be happy to. The first thing I would mention is that people who have been ardent spiritual seekers through much of their life seem to appreciate the spiritual development consultation more than people who just do it because it is something new and different.

There are also different responses to the consultations by each of the eight archetypal spiritual types. The solar-types tend to be extremely appreciative of the multidimensional aspect of the work for reasons which should, by now, be obvious.

Those on the path of the heart often don't see the profundity of what they are given, probably because their strength does not lie in intellectual discrimination, but acceptance of whatever comes into their lives.

Those on the warrior path usually see the profundity of what is offered them, and respond quite enthusiastically to all the nuances related to how they should practice their path.

Those on the path of intellect should be the most appreciative of this knowledge, since this knowledge stems from this spiritual tradition, but sometimes their ego can interfere with the transmission of the knowledge and their acceptance of it. This is the exception rather than the rule, but it does occur.

Those on the Jupiter path generally receive the knowledge well, but sometimes they are bothered by any perceived injustice in how I evaluate other astrologers and their work. They often say to me: "Why can't you just speak about the benefits of your work rather than criticizing what other astrologers do"?

My response to one architect who said this was, "If you knew an architect was building unsafe homes, would you not feel an obligation to warn these people about this architect? I know that most of the knowledge given out by astrologers is wrong and therefore harmful. I warn people about this".

CATHOLIC PRIEST: Could you give an example?

EDWARD TARABILDA: Certainly: advising couples I know to be incompatible through the Astrology of the Eight Fields of Living that they are compatible. Or trying to give spiritual advice when they have no basis for doing so. The same holds true for each of the eight fields of living.

Anyway, continuing on with my descriptions of how people respond: Venusian types like consultations where their positive traits are emphasized, or where I suggest a positive outcome to a present situation which may be unpleasant. If they are spiritually strong, they don't impose this requirement on me; if weak, they often do impose it.

HINDU PRIEST: Do you try and meet it?

EDWARD TARABILDA: When I can without twisting the truth.

Saturn-types are very skeptical by nature and distrust anything which appears metaphysical. I have often been disappointed with their overall response to the consultations.

It is quite variable with Tantrics, but most respond very favorably.

SCIENTIFIC MATERIALIST: After raving about this knowledge you now confess that people's response to the work is mixed.

EDWARD TARABILDA: I can usually tell ahead of time how people are going to respond, not only because of their personality profiles in the eight fields, but also because of the strengths and weaknesses of the planet governing each field.

Spiritually mature persons always well responds to my consultations. Even those who don't fully understand or value the spiritual consultation are often very grateful for the consultations in the other fields of living, because they can relate to them more easily.

THIS IS WORK FOR ADVANCED SOULS! I have always emphasized that fact. It is not for the wealthy, new age dabbler who runs from adviser to another just to pass his time. Boulder and Santa Fe are filled with such people and I try to avoid them like the plague.

I would say that ninety-five percent of the people I see are more than happy with the knowledge they acquire through the consultations, even when they don't get the full ramifications of all that I say, which is quite often. That is what I am trying to emphasize.

It is no different than when people go to a great sage. Some come away unhappy regardless of the high quality of advice they are given.

CATHOLIC PRIEST: Truly spiritual people act as mirrors which allow individuals to see themselves more clearly. Some people don't like what they see, and project their own mirror image onto the advisor. You claim to be an intermediary between your client and his or her inner guru -- the true science of the stars -- and I am sure that mirror image is hard for some people to accept. So actually, I'm surprised that you don't have more disgruntled clients.

EDWARD TARABILDA: Let me close this chapter by giving you the typical response of a person who has done the spiritual development consultation. First, they confirm that I have correctly pointed out their great strength of personality, although they admit that without the consultation they might not have been able to definitively select that aspect of personality as their great strength. But once they receive confirmation of that strength, they can never doubt it again.

Next they usually relate a story about how they have been drawn to the path I describe for them, but, often, how they have also been sidetracked from it.

They then have many questions about how this strength of personality can be used as a spiritual tool, and what pitfalls there may be on their path.

Then they want to know how their primal desire nature -- what I often call the field of wealth -- interacts with their more inward spiritual nature.

I usually finish by offering them follow-up reading material and organizations related to their path.

CATHOLIC PRIEST: I may get in trouble for saying this, but I did the spiritual consultation with Ed and found it most helpful. I am in the tradition of Gyana Yoga, the path of intellect. As many of you may know, the church discourages any questioning of one's faith, and I have always been very frustrated by this. The consultation helps me understand why this is so.

Saint Thomas Aquinas seems closest to the Gyana tradition, and I have always been most attracted to his work.

EDWARD TARABILDA: Thanks for that unsolicited testimonial.

SCIENTIFIC MATERIALIST: There are many of us who are not as convinced of the efficacy of your work as the Catholic priest seems to be.

EDWARD TARABILDA: You haven't done any of the consultations I offer. This is the applied aspect of the knowledge; without this applied aspect it will be difficult for you to make an accurate appraisal of the work.

SCIENTIFIC MATERIALIST: That may be true, but I'm not sure I'm ready for these consultations.

EDWARD TARABILDA: I respect that. Only do them when you feel totally ready.

Let me close with some important thoughts which will also help us get a sense of closure on the subject at hand. The first great benefit of the Art of Multi-Dimensional Living is that it offers a clear paradigm of what constitutes holistic living. The eight fields of living are the essential components of holistic living, and by the end of these dialogues we should have a good conception of each field of living and the various relationships among the various fields of living.

As I have tried to repeatedly point out, the eight fields of living are not co-equal in weight or significance. The spiritual life is by far the most important of the eight fields, and that is why we place so much emphasis on it, both at the individual and societal level.

It is the proper understanding of the spiritual life that makes the Art of Multi-Dimensional Living a transdisciplinary tool par excellence.

Transdisciplinary education is that form of education which teaches us the various ways to transcend the boundaries and limitations of physical existence. The eight archetypal spiritual paths are one major aspect of this form of education. When we discuss interdisciplinary education, we will explore a second major aspect.

QUANTUM PHYSICIST: I'm quite familiar with the more theoretical side of your work, and as I understand it, there are four major components to the Art of Multi-Dimensional Living:

1) holistic living

2) trans-disciplinary education

3) multi-disciplinary education

4) inter-disciplinary education

I take it you have only started a commentary on the first two aspects.

EDWARD TARABILDA: The first eight of the twenty-four archetypal multi-disciplinary subjects are the Eight Great Paths to God, which we just covered in this chapter.

Also, the first nine of the sixty-four principles of creative intelligence are the nine planets: Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn, North Node of the Moon and South Node of the Moon. And they are best defined through the spiritual energy each one represents, so in a partial sense, we have also talked about the first nine principles which make up interdisciplinary studies.

We have covered a lot of ground already, because the spiritual interacts with all of manifest life in such intimate ways.

QUANTUM PHYSICIST: I understand what you are saying.

EDWARD TARABILDA: Shall we bring this chapter to a close?

(All agree.)