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The Golden Scale of Values

Joann S. Bakula
September 2007

The qualities of Libra are described as the 'balancing and careful weighing of values, and of achieving right equilibrium between pairs of opposites' through the right use of the analytical mind. "It holds the balances between so-called right and wrong, positive and negative." The balanced scales are the symbol of both the sign of Libra and the legal profession. Meditation on the laws of the soul and the ultimate law of God, as well as the role of just systems in building a culture of peace are all appropriate to the planetary meditation this month. One of the very names by which the school of planet earth is known as is adjudicators, "adjudicators between the polar opposites" (Bailey, Cosmic Fire, p. 1178). Adjudication means to hear and settle a case by judicial procedure, from Latin, to award to; to judge. This means listening to both sides and recognizing that a polarity has two opposite ends. The balance point in the middle is what Libra brings to mind and meditation.

The mind-set, the fixed and polarized attitude, of 'love these, hate those' for the duration, and with some groups and cultures way beyond the duration of a generation, is transcended. The winner - loser fixation of the sportscasters seen, which overemphasizes the single winner and demeans all others until it dominates over the game, the athletes, and the affect it has on the inner city kid, who must think such treatment never ends. These are examples of the unadjusted values that dominate the social climate. They are values we need not accept, nor endorse. They are the tests for aspirants and those facing the field of illusion we call glamour. It's very easy to assume the game show 'top and bottom' polarity with the path of initiation going from 1 to 9. Motivated by the need of the personality to achieve, we visualize the next higher initiation every few years, confusing the imagined with the real, the concept with the attained initiation. Initiates are necessarily far beyond all of these love/hate, winner/loser, game show attitudes. Accurate appraisal and judgment based upon equal standards of judicial procedure is the way through the impasse of the times. The idea and ideal are separate from the procedure, the method and the policy. The right idea doesn't matter if the wrong methods are chosen. The door that leads through to freedom is seen in this meditation of Libra.

In Hinduism and Buddhism, the method by which higher justice is achieved is through rebirth, in which the karma incurred through actions is balanced as we try life after life either to act justly as we pursue love and freedom, or to justify our acts. Bailey often calls karma the 'Law of Cause and Effect' (Bailey, Reappearance of the Christ, pp. 118-119), which works out as exactly as a law of physics. Without this law, it is hard to see how justice can work out for the individual, how the suffering of innocents and civilians can be rectified. This lack of reason and of a plausible method for justice to work causes many to search for other explanations for life and its injustices. It is this method of karma and rebirth through which justice is achieved which has drawn many people to the philosophies, books and wisdom of the East. Despite some Western attempts to make Buddhism "karma-free" and rebirth free, Buddha himself said karma is all he taught. Buddhists trace the chain of cause and effect through the twelve links of dependent origination leading from consciousness, sensation, craving and grasping, to birth and death, and the bardos in between death and the Bardo of Becoming resulting in rebirth.

Dharma is the Sanskrit word for Law itself, which can be used to mean law as in the law of cause and effect applying to the world of phenomena, "the Chakra Dharma, by which all things are maintained in motion", and as Truth or the higher law beyond the world of phenomena. The earlier Indian usage means laws or patterns of law, custom and duty that hold human behavior and thought under control. In Buddhist usage it means a higher truth closer to ultimate reality itself, the path that leads to this reality, and the qualities that derive from it. We call it the teaching. The three turnings of the Wheel of Dharma spread into the world as the three forms of Hinyana, Mahayana and Vajryana Buddhism. All of these different dharma paths are for clearing away various obscurations or veils of distortion, illusion and maya, and for attaining spiritual realization. All of them require going beyond the samsaric activities of conventional mind, which is self-centered and intent on personal interest, motivated by attraction/repulsion or love/hate. All three require finding the middle path between the polarities, choosing the way that leads out to freedom. The motivating energy behind all of the teachings is to be free. Robert Thurman describes the turnings of the three wheels of Dharma with added meaning. In central school Buddhism (Tsong-Khapa and the Dalai Lama's school), in the first wheel Buddha taught existence of both samsara and nirvana. In the second turning of the wheel he taught the universal emptiness of all things. And in the third turning he taught the relative reality between the two (The Central Philosophy of Tibet, p. 32).

In the mythology of the ancient Greeks the law has two basic ways of working out: from Zeus or god-transcendent, and from within as karma-immanent or sowing and reaping deeds. In the Illiad, Zeus holds high the golden scales weighing the fate of the two sides in the war, the two polarities, which will inevitably tip one way or the other. To the ancient Greeks, all great events were partly conditioned by massive movements in a distant past, which are the province of fate, as well as other nonhuman controlling powers, such as Pan (ruler of hormones) or Apollo, and also by situational influences affected by human motivations. Any of these could distort events, even within the pattern of fate. Even Zeus could not reverse the decisions of fate. Personification of fate is in the Three Fates, a Roman term for the Greek Moirae, who determine the destiny of mortals, in one version of the myth. These three, considered to be the daughters of Zeus, shared in power as representatives of destiny. The three were Clotho, the Weaver, Lachesis the Apportioner, and Atropos, the Inevitable. Clotho wove the web of human life, Lachesis determined how long that life would be, and Atropos cut the thread of life when the time had come.

God-transcendent, or the natural order of things, becomes particularily tense when mortals "pass decrees that are crooked, drive righteousness from among men, and care nothing for what the gods think." Then Zeus is stirred to deep rage and "sends down violent waters to diminish the works of men," (Illiad Book 16) This sounds in part like the Bhagavad Gita's prediction that 'when there is a withering of law and corruption on all sides,'-- except for the response, 'then I manifest myself for the restoring of the Law and re-establishing of righteous goodness, age after age.' But the Greeks, like the gnostics, add an interesting twist to the power of the religio-mythological view of God-immanent.

To the ancient Greeks, the working out of justice or karma is often illustrated with family relations and could have an affect on the world order itself. The Oresteia, the great trilogy of family psychology written down by Aeschylus, affects the world itself, heralding a new world order with accompanying ritual, in which humankind assumed some of the non-human roles of the previous time. Zeus himself decreed, "a change in the order of the world" at the conclusion of this drama, which was part of psychological and social purification through witnessing the plays of Sophocles and Aeschylus, among others, preparatory to initiation into the Mysteries. Zeus ended the reign of blood vengeance of the Furies, who responded to all blood-kin crimes, such as eating your own, patricide, matricide, and fratricide, and began a new order of the world.

Humanity became the administrator of law and juror of appraisal. The weighing and enunciation of causal factors included the historic, personal, karmic, situational, environmental, psychological, and gender factors involved. It is the 'nexus of motives and past history', plus the voluntary and semi-voluntary acts when 'all the potentialities converge in action.' Zeus decided that "there shall bea ritual devised by Apollo, one of the new gods, which will sacramentally abolish the taint of blood." Athena "sets up a new legal court of human jurors to investigate the motives of the crimes and the degree of guilt involved. The end of this is to supercede the function of the Furies, who are the representatives of the old gods." The Furies ( Erinyes) are avengers of evil deeds within families. When appeased they became the Eumenides. They are the personification of guilt created by some crimes not sufficiently punishable by human laws, such as the murder of a family member. (Introduction to The Oresteia for the theater). Could we deduce that when fair judgment is lost and there is a withering of the law, that the Furies come back to avenge the deed? Are we not all members of the one human family and the one family of nature? Is nature's potential for fury not greater than our own?

One of the names we are known by too, is Weavers, Weavers in the Light, and our teaching agrees with the Buddhists that humankind's destiny to realize its true nature of light and love or enlightenment and compassion, that there is a greater Plan of Love and Light, and that this time in history is one of those rare times when a new order is possible and a new ritual for a new age developed. Is this, our method of planetary meditation following the yearly cycle of sun and moon, the same for all in nature, part of the new ritual in which humankind assumes some of the duties of godhead? Will this new ritual result in the conditioning of human behavior (Reappearance of the Christ, 123) through the predicted fusion of mind and the will-to-good, enabling higher powers to benefit the sciences, resulting in the discovery of planetary energies and forces of which we as yet know nothing?

Wishing you all the joys and gifts of this great experiment in planetary meditation.