Diseases of Worry and Irritation

The third category of complaints which arise in the emotional or astral body is synthesized esoterically under the term: diseases of irritation. These are the insidious poisons which lurk behind the phenomena of disease.

It might be said that all diseases can be covered by two definitions, from the standpoint of occultism:

  1. Diseases which are the result of auto-intoxication. These are the most general.
  2. Diseases which are the result of irritation. These are very common amongst disciples.

We hear much today about auto-intoxication, and many efforts are made to cure this by diet and the regulation of the life in terms of rhythmic living. All this is good and of help, but it does not constitute a basic cure, as its protagonists would lead us to believe. Irritation is a basic psychological complaint and has its roots in the intensification of the astral body, which definitely produces abnormal effects upon the nervous system. It is a disease of self-interest, of self-sufficiency, and of self-satisfaction. Again I would say, ponder on these terms, for these three aspects of irritation are of general discovery. We will therefore deal with irritation, “imperil,” as it is called by exponents of the first ray, such as the Master M.

We have nearly completed our first section under the heading Psychological Causes of Disease, and have very briefly, yet I believe suggestively, considered those problems which arise from the over-activity and wrong condition of the astral body. All I can do in this short treatise is to generalize, because most of the statements I may make are, in any case, so new and revolutionary (from the standpoint of orthodox medicine) that it will take time for even this first inner structure of ideas and this somewhat new formulation of truth to make its impact upon the thinkers of the race. Then, if accepted as hypothetical possibilities by the open-minded among them, a long period of time must elapse before there has been enough investigation, leading to definitely formulated conclusions, which will make the ideas of popular recognition and use. In saying this, I am not reflecting critically upon the medical profession. The money-grasping specialist and the charlatan are rare; they of course exist, as do the corrupt and the undesirable in every profession. Where are they not to be found? The closed minds are many; but again, where are they not found? The pioneers along the new lines of thought and the man who has grasped some of the New Age concepts have often equally dosed minds and see nothing but the new ways, modes and methods, and throw overboard all the old, losing much thereby. The medical profession has one of the greatest and most beautiful records in the world of its purpose and field of activity, and has developed some of the greatest of the soul qualities – self-sacrifice, compassion and service. But the ways and the techniques of the New Age are hard to grasp. Much of the old ways have to be given up and much sacrificed before the new art of healing becomes possible.

Until the fact of the subtler bodies is properly recognized by the world thinkers, and their existence is established through a right and true science of psychology and the development of the faculty of clairvoyance, the tracing of the causes of disease back to the subtler bodies is relatively meaningless. The best reaction which the most open-minded physician can (I say can and not will) produce or admit is that the psychological attitude, the mental state, and the emotional condition of the patient do either help or hinder. Many are already admitting that. That in itself is much.

When, therefore, I say that cancer, for instance, has its roots in an astral condition and began its career in Atlantean times, it means but little to the average man today. He does not realize that large numbers of people today are Atlantean in their consciousness.

I want briefly to touch upon the most common of all causes of trouble: Worry and Irritation. They are more prevalent at this time than ever before, and for the following reasons:

  1. The world situation is such, the problems and uncertainty are such, that scarcely a person in the world at this time is exempt. Everyone is more or less involved in the planetary situation.
  2. The inter-communication between people has increased so much, and men live so much in massed groups – large or small – that it is inevitable that they produce an effect upon each other as never before. “If one member suffers, all the members suffer with it” is a statement of truth, ancient but new in application and today realized for the first time.
  3. The increased sensitivity of the human mechanism is also such that men “tune in” on each other’s emotional conditions and mental attitudes in a new and more potent manner. To their own engrossing concerns and worries are added those of their fellowmen with whom they may be en rapport.
  4. Telepathically, and also with a developed sense of prevision, men are today adding the difficulties that belong to someone else, or to some other group of thinkers and of people, to the difficulties that may be. It is not sure that they will be.

These problems will demonstrate to you how intensely difficult it is for men to face up to life. It will be obvious that the problems of worry and irritation (called by the Master Morya “imperil”) are many and must be considered.

Why are these difficulties of the astral body so “perilous” and so serious? Worry and Irritation are dangerous because:

  1. They lower the vitality of the man to such a point that he becomes susceptible to disease. The scourge of influenza has its roots in fear and worry, and once the world settles down to freedom from the present “fearful” condition, we shall see the disease die out.
  2. They are so highly infectious from the astral point of view that they lower in a peculiar manner the astral atmosphere, and thus make it hard for people – in the astral sense – to breathe freely.
  3. Because the astral conditions of fear, worry and irritation are so widespread today that they might be regarded as epidemic, in a planetary sense.
  4. Because irritation (I speak not here of worry) is inflammatory in its effects – and inflammation is hard to bear – and leads to much difficulty. It is interesting to note that certain forms of eye trouble are caused by this.
  5. Because worry and irritation prevent true vision. They shut out the view. The man who is the victim of these conditions sees nothing but the cause of his complaints and is so submerged through self-pity, self-consideration, or in a focused negative condition, that his vision is narrowed and his group hindered. Remember that there is group selfishness as well as individual selfishness.

I have cited sufficient reasons for the effects of Worry and Irritation to demonstrate to you the wideness of the difficulty. It is not much use at this time to talk of the remedy. One does not say to an influenza patient (when the worst throes of the disease are upon him), “There is nothing the matter. Pay no attention. Get up and go about your business.” It is no use saying to men today, “Do not fear. Leave off worrying. All will be well.” They will not believe you, for one thing – and that is fortunate, for it is not true. Things are not well and humanity and the planetary life are not well. This, the Hierarchy knows, and is working for the amelioration of the conditions. When the throes of the “planetary influenza” are over (and the patient will not die), then investigation can be made and effort produced which can prevent a recurrence. At present, all that can be done is to keep the patient quiet and also keep the fever down. This is the work of the New Group of World Servers and the intelligent men of goodwill. Their name is Legion.

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Excerpted from “Esoteric Healing – Chapter I – The Psychological Causes of Disease”

By Alice Bailey and Djwhal Kuhl

The Five Groups of Souls

We now begin our study of the five groups of souls. For purposes of classification and comparison, we shall divide our earth humanity into the following groups:

  • Lemurian Egos – our true Earth Humanity.
  • Egos which came in – on Atlantis.
  • Moon chain Egos – from the moon.
  • Egos – from other planets.
  • Rare and advanced Egos – awaiting incarnation.

We enter, therefore, upon a brief consideration of a subject that, to the ordinary psychologist and student who is not familiar with the occult teaching and terms, will sound fanciful and unintelligent. The reason for this is that we are considering the origin of the souls which are expressing themselves through human beings, of the selves who are functioning through form and are therefore intangible and – scientifically speaking – non-provable. They are only to be inferred by those who can accept inference, deduction and conclusions which cannot be demonstrated, with the type of human equipment now in use. Modern psychology, speaking generally, regards the soul in one or another of the following ways:

  • Either non-existent, the only obvious and provable thing being the intelligent mechanism.
  • As being the sum total of the conscious reactions of the cells of the body – the sentiency of the organism, in other words.
  • As a gradually evolving self, conveying life and, as time elapses, awareness; it is regarded as being conditioned by the body and as a product of the evolution of that body during the ages. It does not, however, exist in the lower types of human beings, and it possibly possesses immortality, but that is not provable and may not be posited as a fact.
  • As a definite Self, an entity, informing a body, functioning at various levels of human consciousness, and having continuity, immortality and potentiality.

The occult teaching accepts all these hypotheses as correct, but as relative in time and space, and as having reference to different forms of divine life and to differing aspects of those forms. It is with the occult teaching, right or wrong, that we are at present engaged, and our premises and conclusions can be stated in the following propositions:

1. Every human being, in or out of incarnation, is a “fragment of divinity,” and an outpost of the divine consciousness, functioning in time and space for purposes of expression.

2. All these souls, selves, or human beings are found, as we have seen, on one or other of the seven emanations of spiritual energy, issuing forth from God at the beginning of an era of creative activity. They return to their emanating Source when that particular cycle is brought to a close.

3. In the interim between emanation and reabsorption, these souls pass through various experiences until such time as they can “shine forth in all their exactitude of truth.”

4. They are called, as has been stated, in A Treatise on Cosmic Fire (See page 855.)

  • Lotuses of revelation.
  • Lotuses with perfume.
  • Radiant lotuses.
  • Lotuses wherein the flower is on the point of opening.
  • Lotuses of closed and sealed condition.
  • The colorless lotuses.
  • Lotuses in bud.

5. These souls, cycling through various forms of life in the long evolutionary process arrive eventually at full, self-conscious existence. By this we mean that they are self-determined, self-conditioned, and self-aware. They are also conscious of and responsive to their environment.

6. Once this conscious awareness is achieved, then progress becomes more rapid. It should be borne in mind that many human beings are not thus aware. The groupings which arise out of this awareness (limiting our ideas entirely to those within the radius of the human family) can be expressed as follows:

  • The souls who live but whose consciousness sleeps. These are the dormant human beings whose intelligence is of such a low order, and their awareness of themselves and of life is so dim and nebulous, that only the lowest forms of human existence come into this category. Racially, nationally, and tribally they do not exist as pure types, but occasionally such a person emerges in the slums of our great cities. They are like a “throw back” and never appear among what are called the natural savages, or the peasantry.
  • The souls who are simply aware of physical plane life and of sensation. These people are slow, inert. inarticulate, bewildered by their  environment, but they are not bewildered, as are the more advanced and emotional types, by events. They have no sense of time or of purpose; they can seldom be trained along any mental line, and they very rarely exhibit skill in any direction. They can dig and carry, under direction; they eat, sleep and procreate, following the natural instincts of the animal body. Emotionally, however, they are asleep, and mentally they are totally unawakened. These too are relatively rare, though several thousands of them can be found upon our planet. They can be recognized through their complete incapacity to respond to emotional and mental training and culture.
  • The souls who are beginning to integrate and who are emotionally and psychically alive. In them, of course, the animal nature is awake and the desire nature is becoming rampant. These people are to be found in all races to a small extent, and a number of them can be found among the negroes, which race contains a large number of those who are today relatively children. These are child souls, and though the mental equipment is there and some of them can be trained to use it, the preponderance of the life emphasis is entirely upon physical activity as it is motivated by the desire for satisfaction of some kind, and by a shallow “wish-life” or desire nature, almost entirely oriented towards the physical life. These souls are the modern correspondences to the old Lemurian cultures.
  • The souls who are primarily emotional. The mind nature is not functioning strongly, and only rarely does it swing into activity, and the physical body is slipping steadily into the realm of the unconscious. In every race and nation there are millions of such souls in existence. They may be regarded as the modern Atlanteans.
  • Those souls who can now be classed as intelligent human beings, capable of mental application, if trained, and showing that they can think when need arises. They are still, nevertheless, predominantly emotional. They constitute the bulk of modern humanity at this time. They are the average citizens of our modern world, – good, well-intentioned, capable of intense emotional activity, with the feeling nature almost over-developed, and oscillating between the life of the senses and that of the mind. They swing between the poles of experience. Their lives are spent in an astral turmoil, but they have steadily increasing interludes wherein the mind can momentarily make itself felt, and thus at need effect important decisions. These are the nice good people, who are, nevertheless, largely controlled by the mass consciousness, because they are relatively unthinking. They can be regimented and standardized with facility by orthodox religion and government, and are the “sheep” of the human family.
  • The souls who think, and who are minds. These are steadily increasing in number and gaining in power as our educational processes and our scientific discoveries bring results, and expand human awareness. They constitute the cream of the human family, and are the people who are achieving success in some department of human life. They are writers, artists, thinkers in various fields of human knowledge and aspiration, politicians, religious leaders, scientists, skilled workers and artisans, and all those who, though in the front rank, yet take ideas and propositions and work with them for the ultimate benefit of the human family. They are the world aspirants, and those who are beginning to get the ideal of service into their consciousness.
  • Those souls whose sense of awareness on the physical plane is now of such an order that they can pass on to the Probationary Path. They are the mystics, conscious of duality, torn between the pairs of opposites, but who are yet unable to rest until they are polarized in the soul. These are the sensitive, struggling people, who long for release from failure and from existence in the world today. Their mind natures are alive and active but they cannot yet control them as they should and the higher illumination remains as yet a joyous hope and final possibility.
  • Souls whose intelligence and love nature is becoming so awakened and integrated that they can begin to tread the Path of Discipleship. They are the practical mystics, or the occultists, of modern times.
  • The souls who are initiate into the mysteries of the kingdom of God. These are souls who are not only conscious of their vehicles of expression, the integrated personality, and conscious also of themselves as souls, but they know, past all controversy, that there is no such thing as “my soul and your soul,” but simply “the Soul”. They know this not only as a mental proposition, and as a sensed reality, but also as a fact in their own consciousness.
  • The souls who have achieved release from all the limitations of the form nature and who dwell eternally in the consciousness of The One Soul, withdrawn from identification with any aspiration of the form life, no matter how highly developed. They can and do use the form at will for the purposes of the general good. These are the Masters of Life, the perfected adepts.

Higher than this we need not go, except by inference. A detailed analysis is not, however, in order, owing to the limitations of men’s minds. The above is only a wide generalization, and the various groupings shade into each other in a bewildering way. The varieties of intermediate types are myriad, but this analysis will serve as a skeleton structure upon which to build.

7. In the development of the race, at this time, we can now study the types, the qualities of these souls, the apparatus of response which they must use, and the nature of the mechanism of contact which they have constructed in order to enable them to function in the world as we know it today. Science and religion together are producing that latest of the sciences which we call psychology. For this, the time is now ripe.

8. All, these manifesting souls have come forth from some Source at some time in their cyclic expressions. This, to the modern thinker, is purely speculative, and can be regarded probably unprofitable; it may also be interesting, but is presumably imaginative. May I say here that the occultist regards all the above affirmative statements as constituting an exact and proven science, but as being presented in symbolic form for the consideration of the minds of men. Esotericists and theosophists would do well to remember this, and to realize that their divisions and groupings, their affirmations and statements about occult teaching, and their pronouncements as to time and place are largely symbolical and must be thus considered.

9. The process whereby the soul nature and the form nature meet and blend is termed individualization.

  • Individualization is the emergence of the soul upon the path of outgoing, through the medium of a form. Thus through the use of a form, expression in the three worlds becomes possible.
  • Initiation is the process whereby a soul, having exhausted the resources of form life, and having thus achieved mastery and expression, returns again to its source. This the soul does through the medium of five stages, steps or initiations which are the correspondence in the interior life of the soul to the five stages whereby expression is developed in the strictly human races, beginning with the Lemurian stage, passing through the Atlantean and the Aryan, and so on through the two final races upon our planet in this world cycle.

In connection with individualization the following points should be remembered:

  • Individualization upon the moon chain took place in the fifth race of the third round.
  • In Lemurian days, individualization took place because it was the third root race and the fourth round.
  • In Atlantis, the door of initiation opened, and forced initiation became the objective of the best of the human family. Those who could or can thus become initiate are the “lights which ever radiate.” In Lemurian days it was the “lights which ever burn” that came into being.
  • In our race we find the “lights which ever shine.” This is the individualization of the sixth race types who came in in the second round.

It is well to remember that the soul who came into incarnation in old Atlantis individualized upon that chain which is called the moon chain. This was a period of unfoldment so much earlier than that of our earth that we know nothing about it. These egos, therefore, did not individualize on our earth at all but came into our cycle of evolution as human beings, – of a low order as far as the lowest of our present humanity is concerned, but somewhat higher than the egos which individualized upon ancient Lemuria.

It might be of interest here to note that Christ was the first of our earth humanity to achieve the goal, whereas the Buddha was the last of the moon chain humanity to do so. As far as the development of these two sons of God was concerned, so rapid was the development of the Christ that in Atlantean days He found Himself upon the Path of Probation as did also the Buddha. He, coming into incarnation from the moon chain (having been held in what the occult teaching calls “pralaya” till that time), entered upon the probationary Path a very short time ahead of His Brother, the Christ. From the angle of evolution the rapid unfoldment of the evolution of Christ was, and has been, totally unparalleled. It has never been duplicated, though there are people living today upon the planet who are beginning to develop now with equal rapidity (but not earlier, so that they have a background of slow individual development, which is only now being accelerated). This rapidity is, however, a different matter altogether, for many of the disciples today came into this earth evolution from the moon chain where already much had been unfolded. They have not worked up to their present point from Lemurian times as the Christ has done. He, therefore, stands uniquely alone.

Just how and why egos come into our planetary evolution from earlier cycles and from other planetary systems is a subject of the greatest interest, but it is of no real importance to the students of this Treatise. We shall not therefore consider it or deal with it. It is of a speculative nature and utterly past their possible corroboration or capacity to check. There is no standard of comparison nor can they judge by inference what is important. All that can be said is that the three major monadic types came into being, either from the moon chain or during the Lemurian stage of individualization and that these three determine much that is transpiring today. All that it is here possible to do is to give some information which may throw a light on the subject, and color our general thought, but which it is impossible either to check or accept except as being inferential or possible. All this can later be determined by the student when his knowledge and powers are greater than they are at present and adequate for that purpose.

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Excerpted from “Esoteric Psychology II – Chapter I – The Egoic Ray – The Five Groups of Souls”

By Alice Bailey and Djwhal Kuhl

Spiritual Problems

I have long held the notion that some problems or things which need resolution are completely intractable to conventional quasi-political solutions or methods. They do not have a “material” solution.

Whatever it is they are, they cannot be “righted”.

For me it is very stupid to imagine that apologising for a massacre done by a previous government {for example} goes any way to righting a wrong. This kind of problem cannot be solved. The rancour caused must ripple out and will in the fullness of time damp.

Some problems arise because of lack of moral fibre and as consequence cannot be solved using a method which in turn lacks moral fibre. The American notion of giving someone a pay off does not solve the problem it plasters over it. The insult remains. Giving someone some cash and getting them to sign a non-disclosure agreement does not prevent the cause and effect of karma. In fact, this not facing up to, makes it karmically worse. It amplifies the karma.

There are many people who would disagree with my point of view.  They may think, “as long as we can get away with it everything is just dandy.”

We are seeing this sense of entitled corruption playing out currently in British politics. Not many people are talking about moral compass; they are talking about getting away with it or cash, they are concerned that a fellow politician is not punished for his misdemeanours. It is the old, one rule for them and quite another rule for us mentality.

There are some problems that can only be solved by spiritual means.

I mentioned earlier in the blog that I had a long depressive episode, in which I was not a happy bunny. Later on, I worked in pastoral care and spoke at length with many people who also were unhappy / ill. I saw this as karma. I was paying off my karmic dept for being miserable, for making other lives miserable, by helping others with their misery. This is an example of what I mean by a spiritual solution to a spiritual problem. In this putative case my karma.

I suspect that there a whole host of problems simmering all around the globe, when all it would take to “solve” them is to find some moral fire and sufficient courage to enact it. Because people lack the spirit to do this these problems fester like open sores.

People do not like to be inconvenienced even if that darned inconvenience is the truth…

I am not sure that I have verbalized this very well, it is related to another theme “things people don’t like to hear.”

I said earlier on in the blog that in my opinion stopping global warming is impossible within the paradigm of continuous economic growth. We may cross our fingers and hope but how is the world economy going to continue to grow without producing ever more heat?

There will have to be some kind of catastrophe to reverse this growth mantra…

I’ll see if I can dream up a better example of a spiritual problem…

The New World Religion

The world today is more spiritually inclined than ever before. This is said with a full realization of the generally accepted idea that the world of men is on the rocks spiritually, and that at no time has the spiritual life of the race been at such a low ebb. This idea is largely due to the fact that humanity is not excessively interested in the orthodox presentation of truth, and that our churches are relatively empty and are under public indictment as having failed to teach humanity to live rightly. These affirmations are distressingly true, but the fact still remains that human beings everywhere are searching for spiritual release and truth, and that the truly religious spirit is more fundamentally alive than at any previous time. This is especially true of those countries which have suffered the most in the late world war (1914-1945). Countries, such as the United States and the neutral countries show, as yet, no sign of any real spiritual revival. The other countries are spiritually alive – not along orthodox lines but in a true search and a vital demand for light.

The religious spirit of humanity is today more definitely focused upon Reality than has ever before been the case. The orthodox world religions are rapidly falling into the background of men’s minds even whilst we are undoubtedly approaching nearer to the central spiritual Reality. The theologies now taught by the ecclesiastical organization (both in the East and in the West) are crystallized and of relatively little use. Priests and churchmen, orthodox instructors and fundamentalists (fanatical though sincere) are seeking to perpetuate that which is old and which sufficed in the past to satisfy the enquirer, but which now fails to do so. Sincere but unenlightened religious men are deploring the revolt of youth from doctrinal attitudes. At the same time, along with all seekers, they are demanding a new revelation. They seek something new and arresting by which to attract the masses back to God; they fear that something must be relinquished, that new interpretations of old truths must be found, but fail to realize that a new outlook upon the truth (as it is in Christ) must be attained; they sense the approach of new, impending spiritual revelations but are apt to shrink back from their revolutionary effects. They ask themselves many questions and are assailed by deep and disturbing doubts. It is interesting here to note that the answers to these questions come (and will increasingly come), from two sources; the thinking masses, whose growing intellectual perception is the cause of the revolt from orthodox religion, and from that over-shadowing source of truth and light which has unfailingly brought revelation down the ages. The answers will not come, as far as one can see, from any religious organization, whether Asiatic or Western.

Some of these questions can be expressed as follows:

  • Why has the church been unable to arrest the overpowering expression of evil, as evidenced in the late world war?
  • Why has religion proved inadequate to the need of humanity?
  • Why have the so-called spiritual leaders of the religious world proved themselves incompetent to aid in the solution of the world problems?
  • Why, as exponents of the God of Love, have Christian teachers been unable to arrest the unparalleled growth of hate in the world today?
  • Why are the majority of such teachers so sectarian, separate and denominational in their approaches to truth? There is, however, a spiritual, open-minded minority.
  • Why do the young people refuse to go to church and lack interest to accept the doctrines presented for their belief?
  • Why is death and not life stalking the world today?
  • Why do so many new cults arise and sidetrack the people away from orthodox organizations of a religious nature?
  • Why does Mental Science, the Unity Movement and the New Thought presentation attract people away from the better established organizations? Note the use of the word “organizations”; it holds the key to the problem.
  • Why is there a growing emphasis upon the Eastern theologies, upon the various yogas, upon Buddhistic teachings and oriental faiths?
  • Why do such teachings as astrology, numerology and various magical rituals find so many adherents whilst the churches remain empty or are only attended by old people, the conservatives and reactionaries or by those who go there by force of habit, or desperate unhappiness?
  • What is wrong, finally, with our presentation of the spiritual realities and the truths of the ages?

Many answers can be given. The most important one is that the presentation of divine truth, as given by the churches in the West and by the teachers in the East, has not kept pace with the unfolding intellect of the human spirit. The same old forms of words and of ideas are still handed out to the enquirer and they do not satisfy his mind nor do they meet his practical need in a most difficult world. He is asked to give unquestioning belief but not to understand; he is told that it is not possible for him to comprehend and yet he is asked to accept the interpretations and the affirmations of other human minds who claim that they do understand and that they have the truth. He does not believe that their minds and their interpretations are any better than his. The same old formulas, the same old theologies and the same old interpretations are deemed adequate to meet man’s modern needs and enquiries. They are not.

The church today is the tomb of the Christ and the stone of theology has been rolled to the door of the sepulchre.

There is, however, no point in attacking Christianity. Christianity cannot be attacked; it is an expression – in essence, if not yet entirely factual – of the love of God, immanent in His created universe. Churchianity has, however, laid itself wide open to attack, and the mass of thinking people are aware of this; unfortunately, these thinking people are still a small minority. Nevertheless, it is this thinking minority which (when it is a majority and it is today a rapidly growing one) will spell the doom of the churches and endorse the spread of the true teaching of the Christ. It is not possible that He has any pleasure in the great stone temples which churchmen have built, whilst His people are left without guidance or reasonable light upon world affairs; surely, He must feel (with an aching heart) that the simplicity which He taught and the simple way to God which He emphasized have disappeared into the fogs of theology (initiated by St. Paul) and in the discussions of churchmen throughout the centuries. Men have travelled far from the simplicity of thought and from the simple, spiritual life which the early Christians lived. Is it not possible that the Christ may regard the separative life of the churches and the arrogance of the theologians as wrong and undesirable – dividing (as they have) the world into believer and unbeliever, into Christian and heathen, into the so-called enlightened and the so-called benighted – and as contrary to all that He Himself held and believed when He said, “Other sheep I have which are not of this fold.” (John X, 16.)

It is not the evil rampant in the world today which is hindering the revelation and hindering the unfoldment of the spiritual life. That evil is the result of the misapprehension and the wrong orientation of the human mind, of the emphasis upon material things which ages of competitive activity have brought about; it rests upon the failure of the religious organizations throughout the world to preserve the truth in its purity and to avoid the fanatical idea that anyone’s individual interpretation of truth must necessarily be the only and correct one. Theologians have fought (and with sincerity of intention) for forms of words which they believed were the only true and correct formulation of the divine idea, but Christ was forgotten behind the words; churchmen have expended effort and executive ability in raising funds for the building of stone edifices whilst God’s children everywhere went hungry and unclothed and so lost their belief in divine love.

How can the need of humanity for spiritual guidance be met when the leaders of the churches are occupied with temporal concerns, when the emphasis is laid in the Roman Catholic, the Greek Orthodox and the Protestant Churches upon pomp and ceremonies, on great churches and stone cathedrals, upon gold and silver communion sets, on scarlet birettas, on jeweled vestments, and upon all the paraphernalia so cherished by the ecclesiastically minded? How can the starving children of the world – and of Europe in particular – be salvaged when pleas go out from Popes and Bishops for money to build cathedrals and erect more churches when the existent churches now stand empty? How can light shine again in the minds of men when churchmen keep the people in a state of fear unless they accept the old theological interpretations and the old ways of approaching God? How can the spiritual and intellectual needs of the people be met when the theological seminaries teach nothing new or appropriate to the day and age, but send out young men to guide humanity who are grounded only in the past interpretations. These young men enter upon their religious training and preparation for the ministry with high hopes and vision; they emerge with little hope, not much faith, but with a determination to “make good” and rise to prominence in the church.

The question arises whether Christ would be at home in the churches if He walked again among men. The rituals and the ceremonies, the pomp and the vestments, the candles and the gold and silver, the graded order of popes, cardinals, archbishops, canons and ordinary rectors, pastors and clergy would seemingly have small interest for the simple Son of God, Who – when on Earth – had not where to lay His head.

The presentation of religious truth in the past has blocked the growth of the religious spirit; theology has brought mankind to the very gates of despair; the delicate flower of the Christ life has been stunted and arrested in the dark caves of man’s thinking; fanatical adherence to human interpretations has taken the place of Christian living; millions of books have obliterated the living words of Christ; the arguments and discussions of priests have put out the light which the Buddha brought, and the love of God as revealed by the life of Christ has been forgotten whilst men have quarrelled over meanings, over phrases and words. In the meantime, men have agonized, starved, suffered, demanded help and instruction and, unsatisfied, have lost faith.

Today everywhere people are ready for the light; they are expectant of a new revelation and of a new dispensation, and humanity has advanced so far on the way of evolution that these demands and expectations are not couched in terms of material betterment only, but in terms of a spiritual vision, true values and right human relations. They are demanding teaching and spiritual help along with the necessary requests for food, clothes and the opportunity to work and live in freedom; they face famine in large areas of the world and yet are registering (with equal dismay) the famine of the soul.

We are surely not in error if we conclude that this spiritual dismay and this spiritual demand have assumed a paramount place in the consciousness of the Christ. When He reappears and when His Church, hitherto invisible, appears with Him, what can They do to meet this demanding cry and this intensified attitude of spiritual perception with which They will be greeted. They see the picture whole. The cry of the Christian for spiritual help, the cry of the Buddhist for spiritual enlightenment, and the cry of the Hindu for spiritual understanding – along with the cries of all those who have faith or have no faith – must be met. The demands of humanity are rising to Their ears and the Christ and His disciples have no sectarian scruples, of that we may be sure. It is impossible to believe that They are interested in the views of the Fundamentalists or in the theories of the theologians upon the Virgin Birth, the Vicarious At-one-ment or the Infallibility of the Pope. Humanity is in desperate need and that need must be met; only great and fundamental principles of living, covering the past and the present and providing a platform for the future, will really meet that human invocation. The Christ and the spiritual Hierarchy will not come to destroy all that humanity has hitherto found “necessary to salvation,” and all that has met its spiritual demand. When the Christ reappears, the non-essentials will surely disappear; the fundamentals of faith will remain, upon which He can build that new world religion for which all men wait. That new world religion must be based upon those truths which have stood the test of ages and which have brought assurance and comfort to men everywhere. These surely are:

1. The Fact of God

First and foremost, there must be recognition of the fact of God. That central Reality can be called by any name that man may choose according to his mental or emotional bent, racial tradition and heritage, for it cannot be defined or conditioned by names. Human beings perforce always use names in order to express that which they sense, feel and know, both of the phenomenal and also of the intangible. Consciously or unconsciously, all men recognize God Transcendent and God Immanent. They sense God to be the Creator and the Inspiration of all that is.

The Eastern faiths have ever emphasized God Immanent, deep within the human heart, “nearer than hands and feet,” the Self, the One, the Atma, smaller than the small, yet all-comprehensive. The Western faiths have presented God Transcendent, outside His universe, an Onlooker. God transcendent, first of all, conditioned men’s concept of Deity, for the action of this transcendent God appeared in the processes of nature; later, in the Jewish dispensation, God appeared as the tribal Jehovah, as the soul (the rather unpleasant soul) of a nation. Next, God was seen as a perfected man, and the divine God-man walked the Earth in the Person of Christ. Today we have a rapidly growing emphasis upon God immanent in every human being and in every created form. Today, we should have the churches presenting a synthesis of these two ideas which have been summed up for us in the statement of Shri Krishna in The Bhagavad Gita: “Having pervaded this whole Universe with a fragment of Myself, I remain.” God, greater than the created whole, yet God present also in the part; God Transcendent guarantees the plan for our world and is the Purpose, conditioning all lives from the minutest atom, up through all the kingdoms of nature, to man.

2. Man’s Relationship to God

The second truth to which all give allegiance – no matter what the faith – is that of man’s essential relationship to God. Inherent in the human consciousness – inchoate often and undefined – is a sense of divinity. “We are all the children of God” (Gal., III, 26.); “One is our Father, even God,” says the Christ and so say all the world Teachers and Avatars down the ages. “As He is, so are we in this world” (I John IV, 17.) is another Biblical statement. “Closer is He than breathing, nearer than hands and feet,” chants the Hindu. “Christ in us, the hope of glory” is the triumphant affirmation of St. Paul.

3. The Fact of Immortality and of Eternal Persistence

Third, is the sense of persistence, of eternal life or of immortality. From this recognition, there seems to be no escape; it is as much a part of humanity’s reaction as is the instinct of self-preservation. With that inner conviction, we face death and we know that we shall live again, that we come and we go and that we persist because we are divine and the controllers of our own destiny. We know that we have set ourselves a goal and that the goal is “Life more abundantly” – somewhere, here, there, and eventually everywhere.

The spirit in man is undying; it forever endures, progressing from point to point and stage to stage upon the Path of Evolution, unfolding steadily and sequentially the divine attributes and aspects. This truth involves necessarily the recognition of two great natural laws; the Law of Rebirth and the Law of Cause and Effect. The churches in the West have refused officially to recognize the Law of Rebirth and have thereby wandered into a theological impasse and into a cul-de-sac from which there is no possible exit. The churches in the East have over-emphasized these laws so that a negative, acquiescent attitude to life and its processes, based on continuously renewed opportunity, controls the people. Christianity has emphasized immortality but has made eternal happiness dependent upon the acceptance of a theological dogma: Be a true professing Christian and live in a somewhat fatuous heaven or refuse to be an accepting Christian, or a negative professional Christian, and go to an impossible hell – a hell growing out of the theology of The Old Testament and its presentation of a God, full of hate and jealousy. Both concepts are today repudiated by all sane, sincere, thinking people. No one of any true reasoning power or with any true belief in a God of love accepts the heaven of the churchmen or has any desire to go there. Still less do they accept the “lake that burneth with fire and brimstone” (Rev., XIX, 20.) or the everlasting torture to which a God of love is supposed to condemn all who do not believe in the theological interpretations of the Middle Ages, of the modern fundamentalists or of the unreasoning churchmen who seek – through doctrine, fear and threat – to keep people in line with the obsolete old teaching. The essential truth lies elsewhere. “Whatsoever a man soweth that shall he also reap” (Gal., VI, 7.) is a truth which needs re-emphasizing. In these words, St. Paul phrases for us the ancient and true teaching of the Law of Cause and Effect, called in the Orient the Law of Karma.

The immortality of the human soul, and the innate ability of the spiritual, inner man to work out his own salvation under the Law of Rebirth, in response to the Law of Cause and Effect, are the underlying factors governing all human conduct and all human aspiration. These two laws no man can evade. They condition him at all times until he has achieved the desired and the designed perfection and can manifest on earth as a rightly functioning son of God.

4. The Continuity of Revelation and the Divine Approaches

A fourth essential truth and one which clarifies all the planned work of the Christ is tied in with spiritual revelation and the need of man for God and of God for man. Never has Deity left Itself at any time without witness. Never has man demanded light that the light has not been forthcoming. Never has there been a time, cycle or world period when there was not the giving out of the teaching and spiritual help which human need demanded. Never did the hearts and minds of men go out towards God, but that divinity itself came nearer to man. The history of mankind is, in reality, the history of man’s demand for light and for contact with God, and then the giving of light and the approach of God to man. Always the Savior, the Avatar or the World Teacher issued forth from the secret place of the Most High and brought to man fresh revelation, fresh hope and a fresh incentive towards fuller spiritual living.

Some of these Approaches have been of a major nature, affecting humanity as a whole and some of them are of less importance, affecting only a relatively small part of mankind – a nation or a group. Those Who come as the Revealers of the love of God come from that spiritual center to which the Christ gave the name “the Kingdom of God” (Matt., VI, 33.) Here dwell the “spirits of just men made perfect” (Heb., XII, 23.); here the spiritual Guides of the race are to be found and here the spiritual Executives of God’s plan live and work and oversee human and planetary affairs. It is called by many names by many people. It is spoken of as the Spiritual Hierarchy, as the Abode of Light, as the Center where the Masters of the Wisdom are to be found, as the Great White Lodge. From it come those who act as Messengers of the Wisdom of God, Custodians of the truth as it is in Christ, and Those Whose task is to save the world, to impart the next revelation, and to demonstrate divinity. All the world Scriptures bear witness to the existence of this center of spiritual energy. This spiritual Hierarchy has been steadily drawing nearer to humanity as men have become more conscious of divinity and more fitted for contact with the divine.

Another great Approach of divinity and another spiritual revelation are now possible. A new revelation is hovering over mankind and the One Who will bring it and implement it is drawing steadily nearer to us. What this great approach will bring to mankind, we do not yet know. It will surely bring us as definite results as did all the earlier revelations and the missions of Those Who came in response to humanity’s earlier demands. The World War has purified mankind. A new heaven and a new earth are on their way. What does the orthodox theologian and churchman mean when he uses the words “a new heaven”? May these words not signify something entirely new and a new conception as to the world of spiritual realities? May not the Coming One bring us a new revelation as to the very nature of God Himself? Do we yet know all that can be known about God? If so, God is very limited. May it not be possible that our present ideas of God, as the Universal Mind, as Love and as Will may be enriched by some new idea or quality for which we have as yet no name or word, and of which we have no slightest understanding. Each of the three present concepts of divinity – of the Trinity – were entirely new when first sequentially presented to the mind or consciousness of man.

For some years now the spiritual Hierarchy of our planet has been drawing nearer to humanity and its approach is responsible for the great concepts of freedom which are so close to the hearts of men everywhere. The dream of brotherhood, of fellowship, of world cooperation and of a peace, based on right human relations, is becoming clearer in our minds. We are also visioning a new and vital world religion, a universal faith which will have its roots in the past, but which will make clear the new dawning beauty and the coming vital revelation.

Of one thing we can be sure, this approach will, in some way – deeply spiritual, yet wholly factual – prove the truth of the immanence of God. The churches have emphasized and exploited the extra-territoriality of Deity and have posited the presence of a God Who is creating, sustaining and creatively active, but at the same time outside His Creation – an inscrutable onlooker. This type of transcendent Creator must be shown to be false and this doctrine must be countered by the manifestation of God in man, the hope of glory. It is this surely that the expected Approach will demonstrate; it will prove also the close relationship between God Transcendent and that in “Him we live and move and have our being,” because, “having pervaded this entire Universe with a fragment of Himself, He remains.” God is immanent in the forms of all created things; the glory which shall be revealed is the expression of that innate divinity in all its attributes and aspects, its qualities and powers, through the medium of humanity.

On the fact of God and of man’s relation to the divine, on the fact of immortality and of the continuity of divine revelation, and upon the fact of the constant emergence of Messengers from the divine center, the new world religion will be based. To these facts must be added man’s assured, instinctive knowledge of the existence of the Path to God and of his ability to tread it, when the evolutionary process has brought him to the point of a fresh orientation to divinity and to the acceptance of the fact of God Transcendent and of God Immanent within every form of life.

These are the foundational truths upon which the world religion of the future will rest. Its keynote will be Divine Approach. “Draw near to Him and He will draw near to you” (James IV, 8.) is the great injunction, emanating in new and clear tones from Christ and the spiritual Hierarchy at this time.

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Excerpted from “The Reappearance of the Christ – Chapter VI – The New World Religion”

By Alice Bailey & Djwhal Kuhl

The Problem of Death

The problem of death, needless to say, is founded upon the love of life which is the deepest instinct in human nature. The determination that nothing is lost under divine law is a recognition of science; eternal persistence in some form or another is universally held to be a truth. Out of the welter of theories, three major solutions have been proposed; these are well known to all thinking people. They are:

  1. The strictly materialistic solution, which posits the experience and expression of conscious life as long as the physical, tangible form exists and persists, but also teaches that after death and the subsequent disintegration of the body there is no longer any conscious, functioning, self-identified person. The sense of the “I,” the awareness of a personality in contradistinction to all other personalities, vanishes with the disappearance of the form; personality is believed to be only the sumtotal of the consciousness of the cells in the body. This theory relegates man to the same state as any of the other forms in the three other kingdoms in nature; it is based on the non-sensitivity of the average human being to life, withdrawn from a tangible vehicle; it ignores all evidence to the contrary and says that because we cannot see (visually) and prove (tangibly) the persistence of the “I” or the immortal entity after death, it is non-existent. This theory is not held by so many as it was in earlier years, particularly during the materialistic Victorian age.
  2. The theory of conditional immortality. This theory is still held by certain fundamentalist and theologically narrow schools of thought and also by a few of the intelligentsia, primarily those of egoistic tendency. It posits that only those who reach a particular stage of spiritual awareness, or who accept a peculiar set of theological pronouncements, can receive the gift of personal immortality. The highly intellectual also argue at times that the crowning gift to humanity is a developed and cultured mind, and that those who possess this gift are likewise endowed with eternal persistence. One school dismisses those who are what they regard as spiritually recalcitrant or negative to the imposition of their particular theological certainties, either to complete annihilation as in the materialistic solution, or to a process of eternal punishment, thus at the same time arguing for a form of immortality. Owing to the innate kindness of the human heart, very few are vindictive or unthinking enough to regard this presentation as acceptable, and of course among those we must class the unthinking people who escape from mental responsibility into a blind belief in theological pronouncements. The Christian interpretation as given by the orthodox and the fundamentalist schools proves untenable when submitted to clear reasoning; among the arguments which negate its accuracy lies the fact that Christianity posits a long future but no past; it is likewise a future entirely dependent upon the activities of this present life episode and accounts in no way for the distinctions and differences which distinguish humanity. It is only tenable upon the theory of an anthropomorphic Deity Whose will – as it works out in practice – gives a present that has no past but only a future; the injustice of this is widely recognized, but the inscrutable will of God must not be questioned. Millions still hold this belief, but it is not so strongly held as it was one hundred years ago.
  3. The theory of reincarnation, so familiar to all my readers, is becoming increasingly popular in the Occident; it has always been accepted (though with many foolish additions and interpretations) in the Orient. This teaching has been as much distorted as have the teachings of the Christ or the Buddha or Shri Krishna by their narrow-minded and mentally limited theologians. The basic facts of a spiritual origin, of a descent into matter, of an ascent through the medium of constant incarnations in form until those forms are perfect expressions of the indwelling spiritual consciousness, and of a series of initiations at the close of the cycle of incarnation, are being more readily accepted and acknowledged than ever before.

Such are the major solutions of the problems of immortality and of the persistence of the human soul; they aim to answer the eternal questioning of the human heart as to Whence, Why, Whither and Where? Only the last of these proposed solutions offers a truly rational reply to all of them. Its acceptance has been delayed because, ever since the time of H. P. Blavatsky, who formulated this ancient truth for the modern world in the last quarter of the nineteenth century, it has been so unintelligently presented; it has been handicapped owing to the fact that the Eastern races have always held it, and – from the Western angle – they are heathen and the heathen “in their blindness bow down to wood and stone,” to quote one of your fundamentalist hymns. How curious it is to realize that, to the man from Eastern countries, the religious people in the West do likewise, and can be seen on their knees before the Christian altars bearing statues of the Christ, of the Virgin Mary and of the Apostles.

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The occultists of the world, through the theosophical societies and other occult bodies, so-called, have greatly damaged the presentation of the truth anent reincarnation through the unnecessary, unimportant, inaccurate and purely speculative details which they give out as truths anent the processes of death and the circumstances of man after death. These details are largely dependent upon the clairvoyant vision of astral psychics of prominence in the Theosophical Society. Yet in the Scriptures of the world these details are not given, and H.P.B. in The Secret Doctrine gave none. An instance of this inaccurate and foolish attempt to throw light upon the theory of rebirth can be seen in the time limits imposed upon departed human souls between incarnations on the physical plane and the return to physical rebirth – so many years of absence are proclaimed, dependent upon the age of the departed soul and its place upon the ladder of evolution. If, we are told, the soul is very advanced, absence from the physical plane is prolonged, whereas the reverse is the case. Advanced souls and those whose intellectual capacity is rapidly developing come back with great rapidity, owing to their sensitive response to the pull of obligations, interests and responsibilities already established, upon the physical plane. People are apt to forget that time is the sequence of events and of states of consciousness as registered by the physical brain. Where no physical brain exists, what humanity understands by time is non-existent. The removal of the barriers of the form, stage by stage, brings an increasing realization of the Eternal Now. In the case of those who have passed through the door of death and who still continue to think in terms of time, it is due to glamor and to the persistence of a powerful thought-form. It indicates polarization upon the astral plane; this is the plane upon which leading Theosophical writers and psychics have worked, and upon which they have based their writings. They are quite sincere in what they say, but omit to recognize the illusory nature of all findings based on astral clairvoyance. The recognition of a pronounced time factor, and the constant emphasis laid upon timing, are characteristic of all highly developed people in incarnation and of those whose lower, concrete minds are powerful in caliber. Children and child-races on the one hand, and those highly advanced people whose abstract minds are functioning (through the medium of the interpretive lower mind), usually have no sense of time. The initiate uses the time factor in his relations and his dealings with those living upon the physical plane, but is detached within himself from all recognition of it elsewhere in the universe.

Therefore the use of the term “immortality” infers timelessness and teaches that this timelessness exists for that which is not perishable or conditioned by time. This is a statement requiring careful consideration. Man reincarnates under no time urge. He incarnates under the demands of karmic liability, under the pull of that which he, as a soul, has initiated, and because of a sensed need to fulfil instituted obligations; he incarnates also from a sense of responsibility and to meet requirements which an earlier breaking of the laws governing right human relations have imposed upon him. When these requirements, soul necessities, experiences and responsibilities have all been met, he enters permanently “into the clear cold light of love and life” and no longer needs (as far as he himself is concerned) the nursery stage of soul experience on earth. He is free from karmic impositions in the three worlds, but is still under the impulse of karmic necessity which exacts from him the last possible ounce of service that he is in a position to render to those still under the Law of Karmic Liability. You have, therefore, three aspects of the Law of Karma, as it affects the principle of rebirth:

  1. The Law of Karmic Liability, governing life in the three worlds of human evolution, and which is ended altogether at the fourth initiation.
  2. The Law of Karmic Necessity. This governs the life of the advanced disciple and the initiate from the time of the second initiation until a certain initiation higher than the fourth; these initiations enable him to pass on to the Way of the Higher Evolution.
  3. The Law of Karmic Transformation, a mysterious phrase governing the processes undergone upon the Higher Way. These fit the initiate to pass off the cosmic physical plane altogether, and to function upon the cosmic mental plane. It is concerned with the release of those like Sanat Kumara, and His Associates in the Council Chamber at Shamballa, from the imposition of cosmic desire which demonstrates upon our cosmic physical plane as spiritual will. This should be to you an arresting thought. It will be obvious, however, that there is little that I can say upon this subject. The knowledge involved is not yet mine.

Excerpted from:

Esoteric Healing – Chapter IV – The Basic Requirements for Healing”

By Alice Bailey &Djwhal Kuhl

The Sound and the Akashic Records – Patanjali

17. The Sound (or word), that which it denotes (the object) and the embodied spiritual essence (or idea) are usually confused in the mind of the perceiver. By concentrated meditation on these three aspects comes an (intuitive) comprehension of the sound uttered by all forms of life.

This is one of the most important sutras in the book, and holds the key to the object of the entire meditation process. This is to reveal or to unveil to the perceiver or spiritual man, the true nature of the self, the second aspect, and the correspondence to the second aspect in all forms of subhuman life, as well as to put him en rapport with the second aspect in all superhuman forms. Thus it concerns the subjective side of all manifestation and deals with those forces which in every form constitute the consciousness aspect, which concern the Christ or buddhic principle and which are the direct cause of objective manifestation and the revelation of spirit through the medium of form.

This is the AUM. First the breath, then the word and all that is, appeared.

Just as long as the great Existence who is the sum total of all forms and of all states of consciousness continues to sound the cosmic AUM, just so long will the objective tangible solar system persist.

The following synonyms in connection with this sutra must be borne in mind if clarity of thought is to be achieved:

I. Spiritual Essence                           II. The Sound or Word                    III. The Object

1. Spirit                                                 1. The Soul.                                         1. Body

2. Pneuma                                          2. The Psyche.                                   2. Form.

3. The Father. Shiva                         3. The Son. Vishnu.                          3. The Holy Spirit. Brahma.

4. The Monad. The One.                4. The cosmic Christ.                       4. The vehicle of life and of                                                                                                                                          incarnation.

5. The eternal Will or Purpose.   5. Eternal Love-Wisdom.               5. Eternal activity and intelligence.

6. The great Breath.                        6. The AUM.                                       6. The Worlds.

7. Life.                                                  7. Consciousness Aspect.              7. Activity Aspect.

8. Synthesizing Energy.                 8. Attractive Force.                          8. Matter.

9. First Aspect.                                 9. Second Aspect.                            9. Third Aspect.

In the mind of man these three aspects are confused and that which is outward and objective is usually recognized as reality. This is the great maya or illusion and can only be dissipated when the perceiver can distinguish the three great aspects in every form, his own included. When the second aspect, the soul, the middle or mediating principle is known, the nature of the form is also known, and the essential nature of spirit can be inferred. The immediate field of knowledge, however, which the yogi has to master is that of the second aspect. He must arrive at the Sound or Word which brought every form into manifestation, and which is the result of the breath, the essence or spirit.

“In the beginning was the Word and the Word was with God and the Word was God. All things were made by Him…” (John I, 1, 2.)

Here, in the Christian Bible, is the substance of the entire teaching, and in the significance of the three letters of the Sacred Word, AUM, lies the clue to the entire cosmic process. The meditation process when duly and correctly carried out reveals therefore the second or soul aspect, and the Sound, or Word (the Voice of the Silence) can then be heard.

Once heard and the work carried steadily forward, the realm of consciousness is revealed and the yogi is en rapport with the second aspect of his own nature and with the second aspect in every form. This is the basis of the whole science of the soul and leads a man to know his own soul or psyche and the psyche in every form of divine life. It is the foundation for the entire science of psychism, both in its higher and lower aspects.

When a man is a lower psychic he is aware of, and responds to the soul aspect of the material forms and the third or Brahma aspect (the body), dominates, for every atom of matter has a soul. This concerns all that is subhuman.

When he responds to the higher correspondence of this, to the reality of which the lower is but the shadow, he is in touch with the Christ consciousness, with the soul of his being which is one with the soul in all the superhuman kingdoms.

In connection with this, two things must be remembered. If he is a lower psychic he is in touch with the second aspect of the lower man, the astral body, the middle principle in the lower man, linking the mental body and the etheric. He is, therefore, en rapport with all that can be contacted on that plane.

If, however, he is a higher psychic he is en rapport with the second aspect of divine manifestation, the ego or soul on its own plane, mediating between and linking the monad with the personality, spirit with the body.

It is interesting here to note that a clue to the truth of this can be found in the manifestations of lower psychism such as are seen in the average mediumistic seance and the ordinary type of spiritualism. Contact with the astral plane is made through that great center, the solar plexus which links the higher three centers and the lower. It accounts also for the fact that flowers are such a feature in materializations at seances, for the vegetable kingdom is the middle kingdom of the three subhuman kingdoms, mineral, vegetable, and animal. The explanation as to the prevalence of Indian guides is also found here, for they are the shells and powerful thought-forms left by the second of the three strictly human races, Lemurian, Atlantean and Aryan. No Lemurian shells or thought-forms are left now, but many Atlantean shells are still to be found preserved through the use of certain forms of Atlantean magic.

By concentrated meditation upon the distinction between these aspects there will eventually come a hearing of the Voice of the Silence and contact with a man’s own second aspect. He will know himself as the “Word made flesh” and will recognize himself as the AUM.

When this is the case he will then hear the word in other units of the human family, and will awaken to a recognition of the sound, as it is emanated by all forms in all the kingdoms of nature. The realm of the soul will stand open to him and this, when it includes recognition of the sound in all the four kingdoms, will lead him to know himself as Master. Soul knowledge and the power to work with the soul of all things in the three worlds is the distinctive mark of the Adept.

18. Knowledge of previous incarnations becomes available when the power to see thought-images is acquired.

The significance of this sutra is very great, for it gives the basis for the regaining of a knowledge of past experience. This basis is strictly mental, and only those mentally polarized and with the mind under control can regain this knowledge if they so wish. The power to see thought-images only comes through mind control, and the mind can only be controlled by the real or spiritual man. Therefore only egoically centered people can truly acquire this knowledge. It might be asked here what therefore do those people see who are emotional and not mental, when they claim to know who they are, and to relate the past lives of their friends? They are reading the akashic records and because their mental control and equipment are not adequate, they cannot discriminate nor ascertain accurately what they see.

The akashic record is like an immense photographic film, registering all the desires and earth experiences of our planet. Those who perceive it will see pictured thereon:

  1. The life experiences of every human being since time began,
  2. The reactions to experience of the entire animal kingdom,
  3. The aggregation of the thought-forms of a kamic nature (based on desire) of every human unit throughout time. Herein lies the great deception of the records. Only a trained occultist can distinguish between actual experience and those astral pictures created by imagination and keen desire.
  4. The planetary “Dweller on the Threshold” with all that appertains to that term and all the aggregations of forms which are to be found in its environment.

The trained seer has learnt to dissociate that which pertains to his own aura and the aura of the planet (which is in actuality the akashic record). He can distinguish between those records which are:

  • Planetary,
  • Hierarchical or pertaining to the work of the twelve Creative Hierarchies as they bring to concretion the plan of the Logos.
  • Imaginative forms, the result of the desire-thought activity of the myriads of men, animated by desire for some form of experience or other.
  • The historical record pertaining to races, nations, groups and families in their two great divisions on the physical plane and on the astral.

It should be borne in mind that every human being belongs to a physical family which constitutes his link with the animal kingdom, and also belongs to an astral family. Through that affiliation on the upward arc he is linked with his egoic group and on the downward arc with the vegetable kingdom.

  • The astrological record, or the forms taken on the astral plane under the influence of the planetary forces. These are in two great groups.
  • Those forms or pictures in the akasha produced by the inflow of solar force via the planets.
  • Those forms or pictures which are produced by the inflow of cosmic force from one or other of the signs of the zodiac, that is, from their corresponding constellations.

These points are enumerated to show how impossible it is that the majority of the claims regarding past incarnations can be true. They are the result of a vivid imagination and the assumption that the flashes of astral sight which reveal glimpses of the akashic film give that which pertains to the one who sees. This is not the case any more than the people and activities seen out of any window in a big city reveal to the onlooker his own relatives, friends and pursuits.

The knowledge referred to in the sutra comes in three ways:

  1. Direct ability to see the records if so desired. This form of acquiring knowledge is seldom employed except by initiates and adepts in connection with their pledged disciples.
  2. Through direct knowledge of the group activities and relations of a man’s own ego. This, however, only covers that cycle of time which began when a man stepped upon the probationary path. Experiences prior to that are relatively of no more vital importance than is a second in the life of an old man as he passes in retrospect his long life. All that stands out are events and happenings and not the individual hours and seconds.
  3. Through the instinctual life. This is based on memory, on acquired faculty and capacity and on the possession of those qualities which go to the equipment of the ego. The ego knows that the possession of the power to do thus and so in the three worlds, is the direct result of past experience, and knows too that certain effects are only to be achieved through certain causes. These he arrives at through concentrated meditation.

The thought images he becomes aware of are:

  1. Those in his aura at the time of his meditation,
  2. Those in his immediate environment,
  3. Those of his present family, group and race,
  4. Those of his present life cycle,
  5. These of his egoic group.

Thus through the process of elimination he gradually works his way through grade after grade of thought images until he arrives at the particular layer of thought impression which deals with the cycle about which he is concerning himself. This is not therefore simply a perception of certain aspects of the records, but a definitely scientific process, known only to the trained occultist.

19: Through concentrated meditation, the thought images in the minds of other people become apparent.

It should be remembered that the result of the eight means of yoga is to produce a yogi or trained knower. He is, therefore, one who concerns himself with causes and not with effects. He perceives that which causes the tangible to appear, that is the thoughts which start into motion the forces of substance and eventually produce the concretion of that substance.

The use of this power to read the minds of others is only permitted to the yogi in those cases where it is necessary for him to understand the causes, lying back of certain events, and this only in order to work out intelligently the plans of the Hierarchy and of evolution. The power here is analogous to that of telepathy but it is not identical. Telepathy entails the tuning in of one mind with another, and necessitates their being en rapport. This faculty of the trained seer is more in the nature of an act of the will and the manipulation of certain forces whereby he can instantly see what he wants in any aura at any time.

The subject of his investigation may be attuned to him or not; through intense meditation and the use of the will faculty thought images stand revealed. This power is a dangerous one to use and is only permitted to trained disciples.

——————————————————————

Excerpted from “The Yoga Sutras of Patanjali – Book 3 – Union achieved and its Results”

By Alice Bailey and Djwhal Kuhl

Towards Freedom – Materialism and Possession

I think it fair to comment that a swathe of humanity is somewhat obsessed with material things; houses, ‘phones, cars and maybe even yachts. There is a desire for the less concrete material things, the man-made things, like position, status and kudos. These are the markers, the accoutrements of the show-and-tell story of success, material success. People attach a lot to objects and stuff. Some houses are brimming. There is a like of the shiny, the medals, the trophies of societal conformity. One can even have a trophy wife and post-nominal letters. These things can be taken away, an event which causes distress and suffering because of the attachment, thereto. People have possessions and are possessed by them. That which they are attached to has power over them. In the hunger for acquisition rarely does it occur that people are giving their power over to their possessions.

If you are to be free then the equation of freedom is that the fewer things that have material power over you there are, the freer you become. In the limit of no possessions, one might wander the streets penniless dependent upon the hand-outs of others. This, depending upon mind-state, is a state of powerlessness. This can also not be free, because of the dependency. Is there perhaps a happy medium? Well in a world where relative might operate, there is. One can have only those belongings which one actually needs and that suffices. Many acquire way more than this, perhaps in a vain attempt to satiate some hunger, some hole in being. Their “happiness” is correlated somehow, to number count of material accoutrement. It is straightforward to see that, in such cases, the thinking behind is faulty.

Even then it is likely that some degree of clinging to accoutrement occurs. This clinging is needy and not free. If one uses, with respect the needed things, knowing that their use is a temporary gift of the universe and without a sense of entitlement, there is less attachment. Non-attachment without respect is wasteful and profligate, it engenders a throw-away society. Non-attachment with respect is perhaps a hallmark of a free being. In this one has no belief that the universe owes us a living or anything much at all. Thereby one is grateful for the loan of the material things offered, yet not attached to having them.

Materialism implies a lack of spirituality, which comes in many flavours and degrees. Despite all the reason, logic and justification, many find that some sense of spirit is the icing on the cake of life. Without it life is incomplete, unfinished. In our times spirit seems to be dying in favour of material, it may be that this underlies the tremendous levels of world angst and anger. This is an opinion for you to consider.

There are many wise quotes that suggest materialism is a hollow path, that whilst shiny and bauble laden, offers no lasting happiness or peace. This gnawing materialism is insatiable; at the end of its rainbow is the pot of enough, which cannot be found because for those so oriented it simply does not exist. This elusive enough, often sought, can cause suffering. It is sought with the wrong mind-set and motive and ergo, is elusive.  There is a Buddhist expression which I am fond of; hungry ghosts. A ghost then is a being divested of spirit seeking always to quench a thirst and silence a hunger pain, in the netherworld of materialism. If you don’t believe in “actual” ghosts, perhaps you can see the manifest hungry ghosts walking alongside you on our streets? They are quite common, and they do come out during the day.

In order to walk towards freedom, it is necessary to reorient in respect of the material so that it all but ceases to have power over you.  Despite the prevalence of totems, relics and the like, they have no inherent power. The power is only in the mind of the reverential and acquisitional. This power is a mental construct attached by the being who holds it. These attachments can bind and hold.

Objects can be the talismans of memories, markers of stories and anchors of such. They evoke baggage and strengthen its hold. To be free of the past is to reconcile and dissolve it. To evoke and bolster it is unwise. In this respect sentimentality is a burden.

A major part of the obsession with materialism is, as I have hinted, this show-and-tell competitive social behaviours based in comparison mind and exploited by the advertiser. This fear of missing out on the latest grooviest thing is the marketer’s dream and a fundamental weakness in the herd of consumers. So many buy stuff they do not need so as to partake of a show-and-tell life. This to the extent of living beyond means in many cases. A trophy cabinet is of little solace when the creditors foreclose. You could say that this attraction to shiny baubles is a little primitive and yet pervasive.

If one looks ever outward to the material world for “happiness”, reward and acknowledgment, the inner world becomes barren and untended. There is no balance, no centre. It is difficult to be free when near perpetually off balance.  In this respect simplicity is a counterpoint to acquisition, where need as opposed to want or desire, is the basis of interaction with the material world. Not everyone can tolerate the idea of monastic sparseness, yet relative comfort without excess is liveable for most. And in not feeling owed, or attached, knowing that your tenure of goods is transitory not guaranteed, equanimity can be found. The concept of ownership and permanent ownership at that, is a human invention. Nature can at any time challenge human perceived ownership of goods and irrevocably so. This construct of ownership and possession is of human origin and thereby a part of the illusion of the common dream, the prevailing world version.  The mantram of “must have” is chanted daily by millions and it is not a mantram of peace or fulfilment. It is mantram of hunger. “Must have” is not free.

In order to be free, one must at least lessen the power which things and awards have over one. There needs to be a responsible lessening of attachment, perhaps in a stepwise manner. Slowly the umbilical to the world of materialism needs severed. To be possessed by possessions is to be hooked to them and their purveyors. And short of a full-blown exorcism it is best to wean yourself towards autonomous living and thinking. This addiction to materialism is powerful and it holds power over most.

Towards Freedom – Fate

In this pamphlet I have discussed in general terms freedom, equanimity and balance, now there is this controversial idea of fate. Fate implies karma a concept that underpins eastern thinking, but which is less popular in the west. Nevertheless, cause and effect are a major part of scientific method. Newtonian mechanics are taught widely. There is a disconnect because we accept this concept in the world of things but are less comfortable in the world of people. The consequence of cause and effect is karma and the summation of karma is fate. It does not take too much to see how some acts, some words even, cause things in the world of people. There are consequences to our actions, so although not expressed as karma, karma it is. As a rule, people fail to acknowledge just how much interconnectivity there is, this is because responsibility tends to be avoided. There is some immature childish behaviour which suggests that so long as one does not get caught there are no consequences for the person acting. There may be consequences for the person acted upon, but they do not matter provided deniability holds.

It is convenient to imagine that God and sin do not exist and that there is no reckoning for indulgence, for enacting every whim as and when. If you look around this mentality can be found easily. Provided that there is some perceived advantage many do not care less what they do nor how it affects others. They inflict themselves, their wants, desires and ambitions in a willy-nilly fashion. Yet there it is unspoken, unacknowledged and ignored, cause and effect. If you don’t like the word karma, these will suffice.

What has fate got to do with freedom?

If you are reading this tract, then at some level the idea of freedom is of interest. The circumstances of this life and perhaps the others that went before, have lead you here, today, to this.  All the actions you have done, each cause has effected your life, so that as a consequence you are here, right now, reading this. It is your fate to read it. What you do subsequently is up to you. Fate has lead you here. You could argue that this is mere coincidence. But what has caused things to co-incide? Is it pure chance or has your education, place of birth and career made it possible? Has your life always been heading directly at this moment, however fleeting it may be?

Advocates of free will may put it down to choices made. But the summation of those choices has had the effect. At any point different choices could have been made, but they weren’t.

Without being specific if you are considering freedom then perhaps you were fated so to do, by your life experience. Otherwise you would be like many, unquestioning. What matters most is the next football match, the next soap opera episode or the “news” and gossip on Facebook. Somehow, you the reader have found yourself in an eddy in the stream, away from the current of modern living, with sufficient curiosity to be reading this. The odds against this are quite high. There are seven billion people on the planet yet here you are. For how long, who can say?

There may be a counter-intuitive problem with the very notions of fate and freedom. If something is fated, then it implies a lack of freedom. This is a kind of logic. Yet if freedom is your fate and you are fated to be free, then you have to follow that fate. There is freedom in evolving that fate in the general direction of freedom, one can’t avoid the fate, but one can be free in following it. This is as opposed to trying to shoe horn your existence into one of the available life templates extant in the epoch of your birth. Cutting a swathe through life which differs from the societally pre-ordained is much more liberating. Being able to think for and by yourself is less constrained and blinkered. Stepping outside of the hive to inhale the fresh air, if so fated, is fresh.

In order to get to a position where the tried and tested holds less pull, there has to be work on self, this is a cause and the effect is an increasing sensation of freedom. This is karma in action and the evolution of a fate, it is not succumbing. In various philosophies all that you do in this life is an effect of all that has gone on before in others. In this sense each life has a fate and the summation of all fates is your destiny. If it is your destiny to acquire more freedom, then surely that is the only acquisition worth anything in the long term; especially given the impermanence of the material and the social. One could say that of all the fates available, freedom is not a bad hand to be dealt.

Thus, we each of us contribute to our evolving fate by every single action, each thought and how we respond to life. If it is your fate to not yet contemplate freedom in a meaningful way, then you are not yet ready for freedom. Any act may do it, may turn you towards freedom and the quest of it. Freedom cannot be hurried, it can only come when one is prepared for it. If you are fated to start out on such a quest, then there is nothing that you can do to stop it. You can however stymie and hinder it by being stubborn. Pause for a moment and consider; is there any freedom in being stubborn? The only freedom is to express pig-headed mind, not an altogether free state of being.

If you discount the concept of fate, then within the logic of fate, you are fated so to do. We each have to learn. And such a discounting is an effect of your state of mind, your education and your peer group influences. These have caused your current mental make-up and operative world version through which you interpret the physical and social world. You alone have not made up your mind, others have influenced you, so free will isn’t as free as. Whilst we might like the ideal of free will, in practice no being lives and evolves in isolation. The only thing that one can hope to control in any sense of entirety is one’s own mind. It is not as easy as it sounds.

This urge to freedom comes as a response to life, largely when the dissatisfaction grows, and its illusory quality is sensed. Beyond this threshold there is a whole bunch of work and only if that work causes a deeper understanding can one effect, that is make real, a growing sense of genuine mental autonomy and freedom.

If it is your fate to seek freedom, then in time it must be also your destiny. To this end application to task must be unceasing, and unhurried. One needs to be mindful of distraction and avoidance, because some of the things needed to achieve freedom are both scary and at first difficult. Your fate will ask them of you and if you are to evolve your fate then best get on with it. You had better take responsibility for your words, acts and deeds so as to become an authentic being and as authenticity increases so does freedom. It is not a bad fate, nor an unworthy quest, this freedom thing.

The Nature of the Seven Cosmic Paths

These seven stanzas form only one true stanza out of the oldest book in the world, and one which the eye of the average man has never contacted.

SECTION THREE – DIVISION B – THE NATURE OF THE SEVEN COSMIC PATHS

It should be carefully borne in mind that when the term PATH is used, it is simply an energy term, and streams of energy are indicated, – seven streams which blend and merge to form one Path. It should also be noted that the Adept Who undergoes the discipline and who passes through initiatory rites which will enable him to tread those seven Paths, has transcended color, has passed beyond the veil and has expanded His consciousness so that he is at-one with the conscious life of His planetary Logos. He has therefore arrived at a stage incomprehensible to man now; He is passing out of the realm of substantial forms altogether into the realm of energy. He knows the life of the two aspects, the soul and the body, and is passing away from the realm of awareness altogether. This will sound to the average reader as a foolish jingling of words and a splitting of hairs but he who reasons by the Law of Correspondences and who has grasped the basic essential relativity of the three aspects to each other has arrived at the knowledge that back of all form is a subjective Life which is known by its quality, its color, and its attributes; he has expanded his consciousness until gradually he has ascertained and made a part of his own conscious ensemble those attributes and qualities. But the pulsating dynamic vibration which is the producing cause of both the subjective life and its qualitative form is as yet – to him – the mystery of mysteries and the ineffable secret. It becomes the goal of his endeavor as he sets foot upon one of the seven Paths which face him after the fifth Initiation. If a Master of the Wisdom and the one who has unified both the manas (intellect) and wisdom (buddhi) knows not what shall be revealed to him as he treads the cosmic Path which is his choice, surely it is needless for us to try and comprehend (at our relatively low stage of evolution) what is the true connotation of the word “Spirit.” Pondering upon these matters is (for the average man) not only useless but also dangerous. He has not yet the apparatus of thought necessary for its safe undertaking. It is as if one tried to force a child in the first grade in school to comprehend the differential calculus and the laws of trigonometry.

These seven Paths, when trodden, prepare a man to pass certain cosmic initiations, including those upon the Sun Sirius. One hint may here be given. Each of these Paths eventually leads to one or other of the six constellations which (with ours) form the seven centers in the body of the ONE ABOUT WHOM NAUGHT MAY BE SAID. Those adepts therefore who stay for a prescribed length of time upon our planet are a correspondence to those greater initiates who remain for many kalpas within the solar system, taking certain mysterious initiations concerned entirely with solar evolution. Their work is concerned with the system as a center in the body of that Existence Who vitalizes the Logos of our own system.

It might be of value here to list the seven cosmic Paths as follows:

  • Path I – The Path of Earth Service.
  • Path II – The Path of Magnetic Work.
  • Path III – The Path of the Planetary Logos.
  • Path IV – The Path to Sirius.
  • Path V – The Ray Path.
  • Path VI – The Path of the Solar Logos.
  • Path VII – The Path of Absolute Sonship.

It must be borne in mind and no confusion of thought must be permitted that these terms are the generic names given in the mystic parlance of the Lodge of Masters to the seven methods of work, of endeavor and of aspiration whereby the perfected sons of Earth’s humanity pass on to specific cosmic Paths or streams of energy, making in their totality one great cosmic WAY.

The seven paths at a certain stage which may not be defined become the four paths, owing to the fact that our solar system is one of the fourth order. This merging is effected in the following way:

  • The initiates upon Path I “fight their way” on to path VI.
  • The initiates upon Path II “alchemise themselves” on to Path VII.
  • The initiates upon Path III through “piercing the veil” find themselves upon Path V.

This leaves Path IV to be accounted for. Upon this Path pass all those who, through devotion and activity combined, achieve the goal but who lack as yet the full development of the manasic principle. This being the solar system of love-wisdom, or of astral buddhic development, the fourth Path includes the larger number of the sons of men. In the hierarchy of our planet the “Lords of Compassion” are numerically greater than the “Masters of the Wisdom.” The former must therefore all pass to the sun Sirius there to undergo a tremendous manasic stimulation, for Sirius is the emanating source of manas. There the mystic must go and become what is called “a spark of mahatic electricity.”

These seven Paths are not concerned with nature or the balancing of the pairs of opposites. They are concerned only with unity, with that which utilizes the pairs of opposites as factors in the production of LIGHT. They deal with that unknown quantity which is responsible for the pairs of opposites; therefore they are primarily concerned with that which lies outside the manifested forms, with the true abstraction or the Absolute. Spirit and matter are never dissociated during manifestation; they are the duality lying back of all that is objective. Yet some factor is responsible for them – that which is neither Spirit nor matter, that which will be regarded as non-existent by anyone except the initiate. At the third Initiation some glimmering light upon this Abstraction is sensed by the initiate, and by the time the fifth Initiation is reached enough is apprehended by him to enable him to set forth with ardor on the search for its secret.

STANZA I

(From Archaic Formulas. No. 49)

PATH 1. The Path of Earth Service.

The Dragon who hideth within the lowest of the Sacred Three ariseth in His might. In His mouth He holdeth the balances, and in the balances He weigheth the sons of men who – upon the field of battle – are impaled upon His spear.

In the great balance upon which His eyes are fixed, one scale is veiled in fire of vivid green; the other hides itself behind a screen of red.

Those sons of men whose note responds not to the note of red enter the scale upon the right hand side. From thence they pass upon a path which dimly can be seen behind the dragon’s form.

This path is entered by a fourfold door. The sacred phrases of the Sons of Light define it thus: “The portal of the luminous light, which leadeth from the green into the heart of indigo, by that rare fire and richly colored blaze for which no name on earth hath yet been found.” Its tone is hidden.

The sons of men (and few their number is) enter that door of luminous fire when they surmount the crest of gold which riseth on the dragon’s head above the point where gleams “the eye of fire.”

This eye of fire transmits a strong vibration from the triple Lhas unto a center in the Adept’s head. This, when aroused, reveals the Life that is, the form that shall be, and the work united of the two and four.

These two are drawn together. Their essence blends. The man who seeks this path is then impaled upon the spear and thrust within the fiery light which veils the balance. The mystic process then proceeds and… Thus is the work of SATURN seen, and thus the consummation is effected.

Through SATURN’S fateful force the victor then is swiftly projected to the summit of the crest, and thence to that vibrating disk which guards the fourfold door of luminosity.

Three Words are then committed to the Liberated One. He stands triumphant on the speeding disk and when their utterance has… the door is seen ajar, and from its other side a voice is heard to say: “Son of Compassion, Master of Love and Life, the wheel turns all the time for those who battle on the fiery ground beneath the dragon’s feet.”

The first Word having entered on its mission, the victor lifts His head and seeks to utter forth the second Word. But, as He sounds it forth, He arrests its wide vibration, drawing again its power within His heart.

The motion of the disk slows down. The portal of the fiery light opens more widely yet. A form is seen. Unto the Master of the Fiery Heart, this form presents three precious jewels. Their names are hidden from those sons of men who have not yet attained the dragon’s crest.

These jewels three give to the Master of the Fiery Heart a portion of the triple force which circulates within the planet’s sphere.

With eye intent and heart alive with burning love the Master utters not the final Word. He steps from off the disk and turns His Lotus Feet back to that Path He earlier left behind, and from the other side remounts the Dragon’s crest. Himself a dragon, He now identifies Himself with those who seek the beast. And thus He serves, turning His back upon the door of light. He is the offspring of the dragon and serves His time…

Unknown and unseen by Him, a greater disk becomes apparent, turning unceasingly. He seeth not its movement for His eyes are on the world He has returned to serve. The disk revolves and brings around – before His yet unseeing eye – a greater wider Door… His eye of vision opens… He treads the first great path, yet knows it not.

The note that sounds forth from that first great WAY is yet unheard by Him. Its sound is lost in the uprising cry of the children of the lesser dragon.

——————-

NOTE: These seven stanzas form only one true stanza out of the oldest book in the world, and one which the eye of the average man has never contacted. Only the sense is here given and not a literal translation, and certain phrases are eliminated in all of them for one or other of the three following reasons: Either the manuscript from which these extracts are taken lacks certain of the words or symbols which are missing on account of the extreme age of the material upon which the text is indited, or their insertion would convey too much knowledge to the man whose perception is sufficiently awakened. Thirdly, the insertion of the omitted words would only serve to awaken confusion and even ridicule on account of the impossibility of translating them correctly; they concern realizations far in advance of the comprehension of man at this time.

STANZA XVII

(From Archaic Formulas. No. 49)

PATH II. The Path of Magnetic Work.

The cosmic Burning-ground of living fire lieth in the nethermost part of the western heavens. Its smoke riseth unto that high place where dwell the Sacred Lhas to Whom the triple Unity within our solar space tender Their offerings and Their fealty. Its scent of spices sweet and faint aroma of incandescent… reach to the utmost confines of the starry vault.

The Two arise and pass the essential Flame through Their burning-ground, blending Their lesser smoke with the greater.

This smoke formeth a Path which reacheth forth unto those spheres within the radiant form of that Attractive Life, to Whom the sons of being and of men in all their many grades offer their prayers, their life and adoration.

The Master on this sphere, which is known as the fourth and is not holy, seeth the fiery WAY; He respondeth to its heat and seeks to warm Himself within its waves of radiant fire electric.

A center at the midway point within the great Kumaric Body formeth the pyre. It pulsates and it glows. It becomes a sea of living fire and draws within itself its own. The smoke which issues from this fiery wheel formeth a living WAY, veiling the steps ahead.

The Master – with the midway wheel on fire – enters within the smoke, and enters blind. He sees no step ahead. He hears no voice. He feels no guiding hand. Only the fifth and latest known aids Him to forward grope, and pass straight onward through the veiling clouds; only the awakening of His wheel may indicate His progress through the new magnetic field.

Only the sons of… (GEMINI) know the way in; only the sons with blazing fire, issuing from the midway point, may enter in. They throw their beams ahead to illuminate the WAY. The Adept of the funeral pyre, the Master of the blazing sphere consumes Himself. Offering Himself the One that is, the new-made threefold Word, the sacred OM, the fire of God, He treads the burning-ground, and blazes forth to those who watch as a radiant flaming sun.

He… and draws the people onward to their goal, warming their hearts, producing dual fire, and leading all towards the portal of the sun and thence to… (GEMINI).

The mystic Word is veiled by letters four – E, M, and A and O -. In the significance of their numbers and the utilization of their colors is the smoke dissipated.

STANZA XXXIX

(From Archaic Formulas. No. 49)

PATH III. Training for Planetary Logoi.

The eye of Shiva opens wide and those within its range of vision awaken to another form of sleep. They sleep, but yet they see and hear; their eyes are closed, yet naught that passes in the greater cosmic Seven is missed by them. They see, and yet they vision not; they hear and yet their ears are deaf.

Three times the eye of Shiva closes and three times it opens wide. Thus three great groups of Lotus Lords are impelled upon Their way.

One group is called the “Lotus Lords of deep unseeing sleep.” They dream, and as Their dreams take form, the worlds speed on. The great and cruel maya of the planes of sweet illusion comes into being, draws into its snare the points of unconnected light, and dims their lustre.

Thus is the work pursued…

The eye through which these Lotus Lords contact the planes of cosmic vision is inward turned. They see not that which is upon the outer rim.

The second group has for its name “the Lords of the Inner Lotus.” These are They who sleep, yet not so deep. They wake enough to guard Themselves from straying o’er the secret ring-pass-not which rims the great Illusion. They straitly stand, and, through Their very steadfastness, the forms are held together.

The eye through which these Lotus Lords look out upon the great Illusion is upward turned. They see but that which lieth just above Them; they onward look to that vast mountain top which pierceth through the circumscribing wheel. This mountain top shineth with radiant light, reflected from the face of Him Whom the Lords of worlds within our solar sphere have never seen.

* * *

The third group is the strange mysterious triple group whose name must not be heard as yet within those planetary spheres whose color blends not with the blue in just proportion.

The eye through which these Lotus Lords gaze out upon the cosmic Path is outward turned. Its hue is indigo. The eye through which the middle group of Lotus Lords look up is turquoise blue, whilst the Lords of deep unmoving slumber gaze in through sapphire blue. Thus is the WAY of triple blue formed into one.

This latter aspect of the eye of Shiva directs the other two, and gathers all its energy from a far distant cosmic sphere. The two respond, and in the treading of the Cosmic WAY weave triple force into that path which meets the need of those who later seek to tread it.

They see; They hear; They dream, and dreaming build; Their eyes are blind; Their ears are deaf, and yet They are not dumb. They sound the several cosmic Words, and weave the seven with the twelve and multiply the five.

* * *

Thus are the planets built; thus guided, ruled and known.

STANZA LXXVII

(From Archive 49)

PATH IV. The Path to Sirius.

The mysterious Lhas of the sacred hidden fire withdraw Their thought, emerge from meditation, and all that is – between the first and third – is lost to sight. Naught is. Sound dies away. The Words are lost, for there is none to hear. The colors fade, and every point grows dim.

The ocean passes into quietude. The Mother slumbers and forgets her Son. The Father too retreats within the unknown place where fire lies hidden.

The serpent stretches forth inert. Its coils smother the lower fire and choke the sparks… Silence reigns. The absent Lhas forget the worlds and play at other games… All passes into nothingness. Yet still the Lhas themselves remain.

* * *

The mysterious Lhas of the fivefold force unite Their thought, sink into meditation deep and link the first and third. The worlds emerge, and – rushing into forms prepared – pursue their cycles.

* * *

The twelve-pointed play Their part and are the result of the communion of the One above the Sun with one of the seven wives.

* * *

The Master of the Sacred Heart is He who builds a Path between the sphere whereon His lot is cast  and the great manasic orb. He builds it knowingly, calling in the aid of points of blue. These emerge from the heart of one of the seven. (The PLEIADES.)

These He bloweth upon and they find their place as stones in the one Way He constructeth for the treading of the many as they wend their way through mind to mind and thence to understanding. (Manas to mahat and thence to buddhi.)

STANZA CXLVII

(From Archive 49)

PATH V. The Ray Path.

The Adjuster holds the balances, and the scales are duly set. The energies converge, and shake them out of equilibrium. They descend sometimes upon the right hand side and sometimes upon the left.

The Energies are five in number and their major hue is gold.

* * *

Three great Words are spoken by the Adjuster, and each Word is heard by those whose ears have been deaf for seven cycles and whose lips have been sealed for nigh upon fourteen rounded terms.

The first Word contains the value numerical of the synthetic indigo. It reverberates forth. The scales descend. He who hath ears to hear it, mounteth the scales and addeth to that Word another sound. None have heard it save he who hath stood before the Prince of Doom, and hath seen darkness descend upon the fivefold sons of flesh.

This dual Word buildeth a wall which surroundeth the Son of Man whose lips are dumb. It holdeth Him secure until the Word is spoken which will unseal the fount of speech.

This silence lasteth for seven times forty-nine years and each year for a day.

When the Silent One within the wall seeth the Ray approach, when He changeth the key of the earlier spoken Word, the disruption of the wall is seen and a door openeth before Him.

* * *

The second Word holds hid the number of the sacred blue. As it reverberates, the scales ascend, and the man who seeketh to mount within them seeth the moment pass and knoweth not what to do.

He struggleth for speech and raiseth His right hand in supplication to the great Adjuster. From the sacred halls of the City of the White Island there issueth a messenger who speaketh to Him the following mystic words:

“As the power enters by that which is uppermost, and as it issues from the lotus within the head of Him who hath held His peace, utter this WORD… and look within.”

He who hath held His speech breaks then the silence. He utters the four deep sounds which cause the scale again to drop within His reach. Another door is seen; it opens wide and thus the WAY is trodden.

* * *

The third Word holds securely sealed the key to the outer blue. It contains the order for inversion, and only those can hear that Word whose ears have been closed for eleven aeons. It is never heard within the realms of pain. Few therefore hear it, and those few elude the scales, escape the fiery eye of the great Adjuster and in Their very blindness find the Path which lieth upon the further side of the scales.

* * *

These Words of high direction issue from that which lieth upon the… of the directing Life which holdeth our Lord of Life upon His Path.

——————————————————

There is no way in which we can express any teaching or give any information anent the sixth and seventh Paths. All that can be said is as follows:

Path VI. The Path the Logos Himself is on

It will be apparent to all those students who have studied with care the world processes in the light of the law of correspondences that the Logos on the cosmic planes is evolving inner cosmic vision, just as man in his lesser degree is aiming at the same vision in the system. This might be called the development of the cosmic third EYE. In the physical plane structure of the eye lies hid the secret and in its study may come some revelation of the mystery.

A certain portion of the eye is the nucleus of sight and the apparatus of vision itself. The remainder of the eye acts as a protecting shell; both parts are required, and neither can exist without the other. It is so in the cosmic sense also, but the analogy exists on such high levels that words only dim and blur the truth. Certain of the sons of men, a nucleus who reached a very high initiation in a previous solar system, formed an esoteric group around the Logos when He decided upon further progress. In consequence He formed this solar system, desire for cosmic manifestation urging Him on. This esoteric group remains with the Logos upon the atomic or the first plane of the system, on the subjective or inner side, and it corresponds in an occult sense to the pupil of the eye. The real home of these great Entities is upon the cosmic buddhic plane.

Gradually and by dint of hard effort, certain Masters have qualified themselves, or are qualifying themselves, to take the place of the original members of this group thus permitting of Their return to a cosmic center around which our system, and the greater system of Sirius, revolves.

Only one adept here and there has the necessary qualities, for the development involves a certain type of response to cosmic vibration. It means a specializing of the inner sight, and the development of a certain amount of cosmic vision. More of the deva evolution pass to this Path than do the human. Human beings pass to it via the deva evolution, which can be entered by transference to the fifth, or Ray Path. On this latter Path the two evolutions merge and from the fifth, the sixth Path can be entered.

Path VII. The Path of Absolute Sonship

This Sonship is a correspondence on the highest plane to that grade of discipleship which we call “Son of the Master.” It is the Sonship to a Being higher than our Logos of Whom we may not speak. It is also the great controlling Path of Karma. The Lipika Lords are upon this Path, and all who are fitted for that line of work, and who are close to the Logos in a personal and intimate sense pass to this seventh Path. It is the Path of the special intimates of the Logos and into their hands He has put the working out of karma in the solar system. They know His wishes, His will and His aim, and to Them He entrusts the carrying out of His behests. This group, associated with the Logos, forms a special group linked to a still higher Logos.

These two paths enter into cosmic states of consciousness as inconceivable to man as the consciousness of the Ego of a human being is to an atom of substance. It is unnecessary and profitless therefore to enlarge further upon these exalted states.

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STANZA VI

(From Archive 49)

PATH VI. The Path of the Solar Logos.

The major Third carrieth within it the vibration of that which hath already been. The cosmic Lord from out the greater seven (Whose sacred Name is hid) seeketh the center of His life from out the sacred seven. This is the mystery hid, the inner secret found in the heart of cosmic space within the groups divine.

The sacred seven with the greater seven approach their primary, the One Who standeth above, and in their cyclic outer sweep will some day touch. The two become the One and are lost in their primary.

Seek ye the same on lesser scale within the inner round and on the plane of density see the lesser primary manifest. The law holds good; the mystery dissolves in TIME.

The major Third in both the lesser and the greater, the cosmic Lord – with His dim reflection solar – completes His cycle, meets His brother, becomes the Son, contacts the Mother, and is Himself the Father. All is One, and naught divides save in transition and through the agency of time.

* * *

The major fifth within the Eternal Now carrieth with it the vibration of that which is. It marks the point of cosmic knowledge that extendeth far ahead into the lengthening present. The cosmic Lord, Whose sacred Name holdeth for us the wisdom of the spheres, seeketh a form wherein to veil the Essence, and through the progress of the aeons to perfect the great triplicity.

Hid is the mystery, and veiled by that which is. Deep is the essence, and sheathed by that which moves. Profound the darkness, lost in the heart of being; dense are the forms, which hide the inner light; gross is the sheath that acteth as a barrier, and crude the material veiling the latent life.

The major fifth includes the minor third; the double major marks the point attained. When the major third is synchronized to the greater fifth and the cosmic note – apportioned to the Lord of Cosmic Love Whose essence is the fire – the sacred Name is heard.

The cosmic Second approaches to the denser and the greater. He merges and He blends, and all is lost in dissonance adjusted. The spheres respond; the Now becomes the past and blends within the time to be. The essence and the life, the point within the circle, and the eternal ring-pass-not becomes as one, and all is peace for aeons. Time ends; space disperses; naught is. Darkness reigns and silence on the waters. The central calm persists.

* * *

The completed chord, the third, the fifth and seventh within the Eternal Now, carrieth with it the vibration of that which is to be. Cometh the Day Be With Us on the greater cosmic plane. Then life and love and power shew forth as one.

The cosmic Lord, Whose sacred Name as yet is hid e’en from the highest Chohan, holdeth within Himself the source of cosmic action, and the gain of cosmic love. The triple All enters – from out of time and space – into the center of pralayic peace.

All is, yet all is not. The wheels turn not. The fires burn not. The veils of color dissipate. The Three retire within the point of peace. The triple ring-pass-not acteth no longer as a barrier.

STANZA IV

(From Archive 63)

PATH VII. The Path of Absolute Sonship.

That which hath no beginning and no end; That which is seen and yet remains unknown; That which we touch and yet find unattained, That is the One Who passeth on His WAY.

That which we call the Father and the Son; That which we deem too high for words to grasp; That which the Mother deems her Lord and God, That is the One Who mounts the cosmic stair.

That which is seen when each point of heavenly light sends out its beam upon the midnight blue; That which we hear in every cosmic note and sense beneath the sound of every form, That is the One Who chants the heavenly lay and lends His light to swell the cosmic fire.

That which is known by every Son of God, who masters step by step the Path of Gold; That which is heard by every deva lord who hears the Word go forth as the aeons pass away; That which sounds forth the triple cyclic AUM, reserving yet another sound for higher cosmic planes, That is the One unknown, the Unrevealed, the One Who chants a note within a cosmic chord.

That which in every aeon cometh forth and passeth through His cycle upon a cosmic Path; That which in greater kalpas will play a godlike game; That which in all the cosmic spheres is called “the One above the Son of violet hue,” That is the One Who shineth in the galaxy of stars.

Such is the One to Whom the sons of glory give everlasting homage as He passes on His WAY. To Him be glory as the Mother, Father, Son, as the One Who hath existed in the past, the now and That which is to come.

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Excerpted from:

A Treatise on Cosmic Fire – Section Three – Division B – The Nature of the Cosmic Paths

By Alice Bailey and Djwhal Kuhl

Impulse and Incarnation

Excerpted from:

“A Treatise on Cosmic Fire – Section Two – Division D – Thought Elementals and Fire Elementals”

By Alice Bailey and Djwhal Kuhl

Perhaps light upon this very difficult question of the incarnating jivas, of adepts and of avatars may come if the student remembers that:

  1. An ordinary man demonstrates the third aspect of intelligent activity in his personality life, and is evolving consciously the second aspect, or the egoic manifestation on the physical plane.
  2. An adept in incarnation is demonstrating fully the second aspect as well as the third, and in his own internal life is in process of evolving the first aspect, or is endeavoring to bring through the monadic life into conscious activity on the buddhic plane.
  3. An avatar demonstrates one of two things, according to his peculiar karma:
    1. The pure light of the Monad, brought through by means of the perfected Ego and personality on to the physical plane. The line of force extends straight through from monadic levels to the physical.
    2. The light of the Logos Himself in one or other aspect, this being transmitted consciously via the Monad straight through to the physical plane from the planetary Logos, or even from the solar Logos Himself.

In the first two cases, desire for sentient existence, or desire for service to humanity, are the factors which produce physical manifestation (one through the force of evolution itself, the other through a conscious act of the will). Desire for sentient existence is but the latent second aspect seeking expression by means of the Not-Self, and in the other case the manifested second aspect consciously utilizes form as a means to an end. In the case of all avatars it is the will aspect which is brought into play, and which produces appearance – either the will of the perfected adept, such as the Buddha Himself, or (as in the case of the true Avatar, Who is, and Who has not achieved) the will of the planetary Logos or of the solar Logos, taking form for a specific purpose. It involves a higher display of the creative faculty than that displayed by the Adept in the creation of His body of manifestation, the Mayavirupa. 52 The terms “appropriation of a physical body” and “creation of a physical body” must be extended to include all the planes of the solar system, and not just our physical plane, the seventh subplane of the cosmic physical.

The causes which combine to produce incarnation, are seen to be three:

  1. Egoic impulse.
  2. The activity of the solar and lunar Angels.
  3. Karma, or the place which antecedent action plays in producing manifestation.

We can hardly dissociate them in the consideration of our subject owing to the innate constitution of the egoic body itself and the factor the indwelling consciousness plays in producing appearance through an act of will. Let us briefly, therefore, reconsider what we have learned anent the egoic body and its constitution, and then take up the steps followed by the Ego in producing results in the three worlds.

We have seen that on the third level of the mental plane, the egoic lotus is found and the student should picture it to himself as follows:

Concealed at the very center or heart of the lotus is a brilliant point of electric fire of a blue-white hue (the jewel in the lotus) surrounded, and completely hidden, by three closely folded petals. Around this central nucleus, or inner flame, are arranged the nine petals in circles of three petals each, making three circles in all. These petals are formed out of the substance of the solar angels, as are the central three, – substance which is not only sentient as is the substance of the forms in the three worlds and the lunar bodies, but which has an added quality of “I-ness” or of self-consciousness, enabling the spiritual unity at the center (by means of it) to acquire knowledge, awareness, and self-realization. These nine petals are of a predominant orange hue, though the six other colors are found as secondary colors in a varying degree. The inner three petals are of a lovely lemon-yellow hue. At the base of the lotus petals are the three points of light which mark the position of the permanent atoms, and which are the medium of communication between the solar Angels and the lunar Pitris. By means of these permanent atoms the Ego, according to its state of evolution can construct his lunar bodies, acquire knowledge on the lower three planes, and thus buy his experience, and becomes aware. On a higher turn of the spiral, the Monad through the egoic petals, and thus with the aid of the solar Angels, acquires knowledge and equally on more exalted levels becomes aware.

The light within these permanent atoms has a dull red glow and we have, therefore, all the three fires demonstrating in the causal body – electric fire at the center, solar fire enclosing it as the flame encloses the central nucleus or essence in a candle flame, and fire by friction, this latter fire resembling the glowing red wick which lies at the base of the higher flame.

These three types of fire on the mental plane – meeting and unified in the egoic body – produce in time a radiation or warmth which streams out from all sides of the lotus, and forms that spheroidal shape noted by investigators. The more fully developed the Ego may be, and the more the petals are unfolded, the greater the beauty of the surrounding sphere, and the more refined its coloring.


52 The Mayavirupa is literally the illusory form; it is the body of temporary manifestation which the Adept creates on occasion through the power of the will and in which He functions in order to make certain contacts on the physical plane and to engage in certain work for the race.

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At the early stages after individualization, the egoic body has the appearance of a bud. The electric fire at the center is not apparent, and all the nine petals are closed down upon the inner three; the orange color has a dead aspect and the three points of light at the base are just points and nothing more; the triangle which is later seen connecting the points is not demonstrated. The surrounding sphere is colorless and is only to be appreciated as undulatory vibrations (like waves in the air or ether) reaching barely beyond the petal outline.

By the time the third Initiation is reached, a wondrous transformation has transpired. The outer sphere is palpitating with every color in the rainbow, and is of wide radius; the streams of electrical energy circulating in it are so powerful that they are escaping beyond the periphery of the circle, resembling the rays of the sun. The nine petals are fully unfolded, forming a gracious setting for the central jewel, and their orange hue is now of a gorgeous translucence, shot with many colors, that of the egoic ray predominating. The triangle at the base is now quickened and scintillating, and the three points are small blazing fires, showing to the eye of the clairvoyant as sevenfold whorls of light, circulating their light from point to point of a rapidly moving triangle.

By the time the fourth Initiation is reached, the activity of this triangle is so great that it looks more like a wheel in rapid revolution. It has a fourth dimensional aspect. The three petals at the center are opening up, revealing the “blazing jewel.” At this initiation, through the action of the Hierophant wielding the electric Rod of Power, the three fires are suddenly stimulated by a downflow of electric, or positive force, from the Monad, and their blazing out in response produces that merging which destroys the entire sphere, dissipates all appearance of form, and produces a moment of equilibrium, or of suspension, in which the “elements are consumed with fervent heat.” The moment of highest radiation is known. Then – through the pronouncement of a certain Word of Power – the great solar Angels gather back into themselves the solar fire, thus producing the final dissipation of the form, and hence the separation of the life from the form; the fire of matter returns to the general reservoir, and the permanent atoms and the causal body are no more. The central electric fire becomes centralized in atma-buddhi. The Thinker or spiritual entity stands free of the three worlds, and functions consciously on the buddhic plane. Between these two stages of quiescent (though self-conscious) inertia and of that radiant activity which produces a balancing of forces, is a long series of lives.

In our consideration of the subject of the reincarnating jivas, we have touched upon three subjects:

  1. Avatars, with the intent of disposing of the confusion in the minds of students as to certain types of appearances. In our present study we shall deal only with the process followed by ordinary men.
  2. Pralayas, with the intent of arousing in the mind of the student the idea of interludes of quiescence dependent upon the intervening periods of activity.
  3. The appearance of the body egoic and its general conformation, with the intent of awakening the realization of the student to the fact that evolution affects that body also, and not only man’s forms in the three worlds. The effects of the process are interdependent, and as the lower self develops, or the personality becomes more active and intelligent, results are produced in the higher body. As these effects are cumulative, and not ephemeral as are the lower results, the egoic body becomes equally more active and its manifestation of energy is increased. Towards the close of the evolutionary period in the three worlds a constant interchange of energy is seen to be taking place; the lower forms become irradiated with light, and reflect the higher radiance; the egoic body is the Sun of the lower system, and its bodies reflect its rays, as the moon reflects the light of the solar sun. Similarly the egoic Sun, – through the interaction – shines with ever greater intensity and glory. On the higher levels a similar interaction takes place for a brief period between the Monad and its reflection the Ego, but only in the coming solar system will this interaction be carried to its logical conclusion.

Having, therefore, very briefly dealt with these three topics, we can now proceed to consider the process followed by the Ego when seeking manifestation in the three worlds. Let us endeavor in our thoughts to interpret all these processes in terms of energy and of force.

The old Commentary says:

“When the Spark is touched to the four wicks, and when spiritual Fire in its threefold essence meets with that which is combustible, the Flame bursts forth. Faint the flicker at the first appearing, and near to death it seems, but the wicks smolder and glow, and the heat is retained. This is cycle the first, and is called that of the glowing wheel.

The flicker grows into a tiny flame and the four wicks burn, but are not consumed, for the heat does not suffice. The light of these three fires is yet so small that the cave is not illumined. Nevertheless, the flame and the essential heat can be felt by the One Who approaches and watches. This is the second cycle, and is called that of the warming wheel.

The tiny flame becomes a lighted lamp. The fire flares up, but much smoke is there, for the wicks are burning fast, and the heat suffices for their quick destruction. The lamp, set in the midst of darkness, makes the thick blackness manifest itself; the light and warmth are felt. This, the third cycle, is called that of the lighted wheel.

The four wicks and the flame appear as one, and nearly all the smoke is gone, for flame is mostly seen. The cave itself is lighted up, though the lamp is yet apparent. Cycle the fourth is called the hour of the flaming wheel.

The final cycle comes when even the lamp itself is burned, destroyed through the intensity of heat. The One Who watches, seeing the work accomplished, fans the central point of fire and produces a sudden flaming. The wicks are naught – the flame is all. This, so the Sacred Science says, is called the cycle of the wheel consumed.”

Here in the arcane symbology is hid (in terms of energy and of radiant activity) the whole secret of egoic energy, and of impulse making its presence felt in the substance of the lower planes; the student should interpret the above sentences both macrocosmically and microcosmically. In all manifestation, the originating impulse comes from the first aspect which is hidden at the heart of the egoic lotus, but this hidden Identity works under law, and in the earlier stages (the first three cycles) the process goes on under the Law of Economy, which is the law of substance itself; in the final two cycles this law becomes merged (though not superseded, being still potent) with the Law of Attraction, which is the fundamental law of the divine Self. It is the failure to realize this which has resulted in the confusion existing in the minds of many metaphysicians as to which demonstrated first, desire or will, and as to the distinction between them, between impulse and purpose, and between instinct and intention. In the earlier stages man reincarnates under the Law of Economy, and though the will aspect lies back of the process, yet for a long time it is the pull of sensation and its reflex in consciousness, desire, which produces rebirth. Sensation, being a quality in matter or substance, the Self in the beginning identifies Itself with sensation. Later, when the Self is beginning to, identify Itself with Itself, and to recognize the nature of the Not-Self, the Law of Attraction and Repulsion becomes more active, and conscious will and purpose are displayed. Here it should be remembered that a profound difference in time and space exists between the Logos, or Macrocosm, and Man, the Microcosm. Average man comes into incarnation through egoic impulse, based on desire and on the relation of the second aspect to the third aspect or of the Self to the Not-Self. He will eventually bring about (through evolution) the revelation of the first aspect, and then egoic impulse (based on conscious mental apprehension of the purpose in view) will be the dominant factor, and will demonstrate through a definite will to act. In connection with the Logos, the first stage has been left far behind, and logoic manifestation is based on will and purpose and on conscious intelligent activity. The reason for this is that the Logos, and the planetary Logoi likewise, are on the path of cosmic initiation.

Therefore, though the originating impulse comes from the central point, it is not at first apparent. At the moment of individualization, the dim outline of a form such as earlier described has made its appearance on mental levels, and (which is a point not as yet recognized by students) it becomes apparent that a period on mental levels has transpired given over to a preparation for the imminent event. Through the activity of the solar Angels the twelve petals have gradually taken form, as the point of electric fire at the heart has begun to make itself felt even though not as yet localized. Then the first three petals take shape, and close down upon the vibrant point, or “jewel” under the potency of the Law of Attraction. One by one the nine other petals take shape as the vibrations begin to affect solar substance, the three types of petals being each under the influence of one or other of the major Rays; these, in their turn, come under the influence of force from cosmic centers.

As earlier said, these petals form a bud, each being closely folded. Only faint vibrations are to be seen pulsating in the bud, just enough to testify to its being a living organism. Shadowy and dim can the ring-pass-not be seen, the encircling limit of the activity of the coming Consciousness. It is an ovoid or sphere, and very small as yet. This process of forming the egoic lotus has gone on silently from the moment that the lower animal man, or the lower four principles, had reached a point where the energy (generated by him) could begin to make itself felt on mental levels. When the fire of the lower prepared sheaths (the threefold fire of substance itself) becomes radioactive, this nebulous appearance on the third subplane of the mental plane begins to be organized, as the result of the downward pull of the higher by the lower, and as the response of the Spirit aspect to the radiations, or attraction, of matter. But individualization as we understand it is not yet effected. This process of radioactivity on the part of the lower, and of a downflow of energy from the higher, covers a long period wherein the solar Angels are working on Their Own plane and the lower Pitris are also working on theirs; one group is producing the nucleus of the egoic body, and the other the receptacle for the life of God, or the Monad in the three worlds.

Then comes a set time in the life of the planetary Logos wherein His centers become active in a particular manner; this is coincident with the incarnation of the Monads, and their descent into the three worlds. A systemic triangle is formed (for ever the three produce the seven), and through this setting loose of threefold energy, the work of the solar and lunar Pitris is coordinated, and the three permanent atoms are appropriated by the jiva concerned, and appear at the base of the egoic lotus. Individualization has taken place and the work of at-one-ment is completed; the fourth kingdom in nature is a “fait accompli;” the Monad has clothed itself in material sheaths, and the self conscious unit appears on the physical plane. If all that H. P. B. has to say anent the first three rounds of our Earth scheme is read as dealing with the period of condensation of the causal body upon the mental level, and as covering the time leading up to the appearance in the fourth round of man as we now have him, some light may be thrown upon this difficult matter.

The egoic lotuses can be seen grouped together, and each of them forms part of a group. These groups in their turn form part of a vaster lotus which embodies the consciousness of a still greater Entity whose “jewel” may be found on the second subplane. All these in their turn may be divided into seven fundamental groups. These seven groups or aggregates of egoic lotuses form the seven types of consciousness of those Entities Who are the seven centers of force for our own planetary Logos. These seven in their turn will be synthesized on higher levels into the three higher centers, till the entire energy and force which they represent is gathered up, and absorbed by the center corresponding to the highest head center of the planetary Logos. Each Logos embodies one type of cosmic energy. Each of His centers embodies this type of energy in one of its seven differentiations. Each of these seven in turn manifests through egoic groups, and these again are composed of those points of energy we call Egos.

These multitudes of egoic groups form a radiant interlocking whole, though all are diverse and differing, both as to their point of development, and their secondary coloring. Just as the petals in the egoic lotus of the incarnating jivas unfold in differing order and at different periods, so the egoic groups also unfold diversely as to time and sequence. This produces a wonderful appearance. Again just as the Master can (by studying the group or larger lotus of which He is a part), ascertain the condition of the human units who go to its constitution, so the planetary Logos can ascertain through conscious identification (note the term) the condition of the various groups through whom His work must be accomplished.

It will now be apparent to the student that the appearance of the incarnating jivas on the physical plane will be governed by three things:

  • First of all, on impulse based on the will-purpose of the Life animating the aggregate of groups on any subray, or one of the seven larger groups.
  • Second, on impulse based on the will, tinged by desire, of the Life animating a man’s egoic group.
  • Third, on impulse, based on the desire of the Ego for physical plane manifestation.

As identification of a man with his group becomes matured the desire impulse becomes modified until it is eventually superseded by group will. If these facts are pondered upon it will be apparent that Egos come into incarnation therefore not singly but according to group urge, and thus collectively. This is the basis of collective karma, and of family karma. The individual urge, which is, of course, a reaction to group urge, is the result of personal karma. Hence, though we may by these reflections, have thrown some light upon this question of reincarnation, we have nevertheless said much to increase the magnitude of the question, and its complexity. Average man is confined to the use of the physical brain, and is, therefore, unable to think in group terms.

This egoic impulse in any group or any group unit makes itself felt as a pulsation, or access of energy, emanating from the central point. This central activity is produced by the action of the planetary Logos working through the groups in His centers, and according to the center under stimulation so will the groups concerned be affected. Beyond mentioning this fact, we cannot enlarge, for the subject is stupendous, and beyond a man’s comprehension; it is only necessary for him to appreciate his dependence in this matter upon the planetary Logos.

From the group center, therefore, emanates an urge to renewed activity, and this spreads throughout the group lotus until the units who respond to that particular ray vibration occultly “awaken.” All this time (as far as the jivas are concerned) this aspect of force has been that of the first aspect, and has passed from the central points to other central points. The positive nuclei in each case are affected by this flashing forth of electric fire, or energy. Each point concerned responds by a primary contraction followed by an outgoing or expansive display of energy. Each Identity concerned proceeds to sound a WORD. This sound expands into a mantram and the solar angels vibrate in response. There is a point of interest to be noted here.

  1. The first aspect works through a Word of Power.
  2. The second aspect works through mantric combinations.
  3. The third aspect works through mathematical formulas.

Having sounded the Word the first aspect, represented by the electric fire at the center of the lotus, sinks back into quiescence, and becomes an abstraction as far as the self-conscious unit is concerned. The work has been begun, the necessary vibration has been set up, and the whole process then proceeds under law. The solar angels have begun their activity, and until their work has reached a very high stage, the Spirit aspect must become, in the causal body, an analogy to the Silent Watcher. As the solar Angels continue sounding out the mantram, which is the basis of their work, the lunar Pitris respond to certain sounds in that mantram (not to all by any means at first) and gather out of those sounds the formula under which their work must proceed. So the Word is the basis of the mantram, and the mantram is the basis of the formula.

At each incarnation, finer forms are required, and the formulas therefore grow more complicated, and the sounds on which they are based become more numerous. In time, the formulas are completed, and the lunar Pitris respond no more to the sounds or mantrams chanted on the mental plane. This is indicative of the stage of perfection, and shows that the three worlds have no more a downward pull for the jiva concerned. Desire for lower manifestation and experience has no more sway, and only conscious purpose is left. Then, and only then, can the true Mayavirupa be constructed; the Master then sounds the mantram for Himself, and builds without formulas in the three worlds. At the time too that man begins to tread the Probationary Path, the mantrams of the solar Angels begin to die down, and slowly (as the petals of the inner circle open up) the true Word emerges until the three enshrining petals burst open, and the central spark is revealed. Then the Word is fully known, and mantrams and formulas have no further use. Thus is the beauty of the scheme revealed. When the planetary Logos is concerned, the Word sounded on cosmic levels is being resolved into mantrams on the cosmic etheric planes, for He is in a position to create consciously on those levels; He works nevertheless through formulas on the dense physical planes of His scheme, our three worlds of endeavor.

To return to the reincarnating jivas: When the initiatory impulse has been given, the vibration thrills through the petals, and activity starts in those of them which respond to the note of that Word. The solar Angels direct the vibration, and the mantram for that particular type of Ego is begun. Finally the vibration reaches the mental unit at the base of the lotus bud, and the lunar Pitris are called into activity. They begin to work out their formulas for the particular type of vehicle which is required.