Salvation from Death

We come now to the second phase of our study of the final words of Rule XI. We have dealt with salvation from the dangers incident to the creation of thought-forms by a human being who has learnt, or is learning, to create on the mental plane. Much could have been said from the standpoint of the inability of the majority of students to think with clarity. Clear thinking involves capacity to dissociate oneself, temporarily at least, from all reactions and activities of an emotional nature. As long as the astral body is in a state of restless movement, and its moods and feelings, its desires and emotions are powerful enough to attract attention, positive pure thought processes are not possible. Until the time comes when there is a more general appreciation of the value of concentration and of meditation, and until the nature of the mind and its modifications are more universally understood, any further teaching on the subject would be futile.

In these Instructions I have sought to give an indication of the first steps in esoteric psychology, and have dealt primarily with the nature and mode of training of the astral body. Later on in this century, the psychology of the mind, its nature and modifications may be handled in more detail. But the time is not yet.

Our subject now is salvation from the body nature through the process of death.

Two things must be borne in mind as we seek to study the means of this salvation:

  • First, by the body nature I mean the integrated personality, or the human equipment of physical body, vital or etheric vehicle, the matter (or mode of being) of the desire nature, and the mind stuff. These constitute the sheaths or outer forms of the incarnated soul. The consciousness aspect is sometimes focused in one and sometimes in another, or is identified with the form or with the soul. The average man works with facility and self-consciousness in the physical and astral bodies. The intelligent and highly evolved man has added to these two the conscious control of his mental apparatus, though only in certain of its aspects, such as the memorizing or analyzing faculties. He has also, in some cases, succeeded in unifying these three into a consciously functioning personality. The aspirant is beginning to understand something of the principle of life which is animating the personality, whilst the disciple is utilizing all three, because he has coordinated or aligned the soul, the mind, and the brain and is therefore beginning to work with his subjective apparatus or energy aspects.
  • Secondly, this salvation is brought about through a right understanding of the mystical experience we call death. This is to be our theme, and the subject is so immense that I can only indicate certain lines along which the aspirant may think, and posit certain premises which he can later elaborate. We shall confine ourselves also primarily to the death of the physical body.

Let us first of all define this mysterious process to which all forms are subject and which is frequently only the dreaded end – dreaded because it is not understood. The mind of man is so little developed that fear of the unknown, terror of the unfamiliar, and attachment to form have brought about a situation where one of the most beneficent occurrences in the life cycle of an incarnating Son of God is looked upon as something to be avoided and postponed for as long a time as possible.

Death, if we could but realize it, is one of our most practiced activities. We have died many times and shall die again and again. Death is essentially a matter of consciousness. We are conscious one moment on the physical plane, and a moment later we have withdrawn onto another plane and are actively conscious there. Just as long as our consciousness is identified with the form aspect, death will hold for us its ancient terror. Just as soon as we know ourselves to be souls, and find that we are capable of focusing our consciousness or sense of awareness in any form or on any plane at will, or in any direction within the form of God, we shall no longer know death.

Death for the average man is the cataclysmic end, involving the termination of all human relations, the cessation of all physical activity, the severing of all signs of love and of affection, and the passage (unwilling and protesting) into the unknown and the dreaded. It is analogous to leaving a lighted and a warmed room, friendly and familiar, where our loved ones are assembled, and going out into the cold and dark night, alone and terror stricken, hoping for the best and sure of nothing.

But people are apt to forget that every night, in the hours of sleep, we die to the physical plane and are alive and functioning elsewhere. They forget that they have already achieved facility in leaving the physical body; because they cannot as yet bring back into the physical brain consciousness the recollection of that passing out, and of the subsequent interval of active living, they fail to relate death and sleep. Death, after all, is only a longer interval in the life of physical plane functioning; one has only “gone abroad” for a longer period. But the process of daily sleep and the process of occasional dying are identical, with the one difference that in sleep the magnetic thread or current of energy along which the life force streams is preserved intact, and constitutes the path of return to the body. In death, this life thread is broken or snapped. When this has happened, the conscious entity cannot return to the dense physical body and that body, lacking the principle of coherence, then disintegrates.

It should be remembered that the purpose and will of the soul, the spiritual determination to be and to do, utilizes the thread soul, the sutratma, the life current, as its means of expression in form. This life current differentiates into two currents or two threads when it reaches the body, and is “anchored”, if I might so express it, in two locations in that body. This is symbolic of the differentiations of Atma, or Spirit, into its two reflections, soul and body. The soul, or consciousness aspect, that which makes a human being a rational, thinking entity, is “anchored” by one aspect of this thread soul to a “seat” in the brain, found in the region of the pineal gland. The other aspect of the life which animates every atom of the body and which constitutes the principle of coherence or of integration, finds its way to the heart and is focused or “anchored” there. From these two points, the spiritual man seeks to control the mechanism. Thus functioning on the physical plane becomes possible, and objective existence becomes a temporary mode of expression. The soul, seated in the brain, makes man an intelligent rational entity, self-conscious and self-directing; he is aware in varying degree of the world in which he lives, according to the point in evolution and the consequent development of the mechanism. That mechanism is triple in expression. There are first of all the nadis and the seven centers of force; then the nervous system in its three divisions: cerebro-spinal, sympathetic, and peripheral; and then there is the endocrine system, which might be regarded as the densest aspect or externalization of the other two.

The soul, seated in the heart, is the life principle, the principle of self-determination, the central nucleus of positive energy by means of which all the atoms of the body are held in their right place and subordinated to the “will-to-be” of the soul. This principle of life utilizes the blood stream as its mode of expression and as its controlling agency, and through the close relation of the endocrine system to the blood stream, we have the two aspects of soul activity brought together in order to make man a living, conscious, functioning entity, governed by the soul, and expressing the purpose of the soul in all the activities of daily living.

Death, therefore, is literally the withdrawal from the heart and from the head of these two streams of energy, producing consequently, complete loss of consciousness and disintegration of the body. Death differs from sleep in that both streams of energy are withdrawn. In sleep only the thread of energy, which is anchored in the brain is withdrawn, and when this happens the man becomes unconscious. By this we mean that his consciousness or sense of awareness is focused elsewhere. His attention is no longer directed towards things tangible and physical but is turned upon another world of being and becomes centered in another apparatus or mechanism. In death, both the threads are withdrawn or unified in the life thread. Vitality ceases to penetrate through the medium of the blood stream and the heart fails to function just as the brain fails to record, and thus silence settles down.The house is empty. Activity ceases except that amazing and immediate activity which is the prerogative of matter itself and which expresses itself in the process of decomposition. From certain aspects, therefore, that process indicates man’s unity with everything that is material; it demonstrates that he is part of nature itself and by nature we mean the body of the one life in whom “we live and move and have our being”. In those three words – living, moving and being – we have the entire story.

  • Being is awareness, self-consciousness and self-expression and of this man’s head and brain are the exoteric symbols.
  • Living is energy, desire in form, coherence and adhesion to an idea and of this the heart and the blood are the exoteric symbols.
  • Moving indicates the integration and response of the existing, aware, living entity into the universal activity, and of this the stomach, pancreas and liver are the symbols.

It is interesting, though incidental to our subject, to bear in mind that in cases of imbecility and idiocy and in that stage of old age which we call senile decay, the thread which is anchored in the brain is withdrawn, whilst that which conveys the life impulse or urge remains still anchored in the heart. There is life but no intelligent awareness; there is movement but no intelligent direction; in the case of senile decay, when there has been a high grade apparatus utilized in life, there may be the appearance of intelligent functioning but that is an illusion due to old habit and to old established rhythm but not to coordinated coherent purpose.

It must be noted also that death is, therefore, undertaken at the direction of the ego, {soul} no matter how unaware a human being may be of that direction. The process works automatically with the majority, for when the soul withdraws its attention the inevitable reaction on the physical plane is death, either by the abstraction of the dual threads of life and reason energy, or by the abstraction of the thread of energy which is qualified by mentality, leaving the life stream still functioning through the heart but no intelligent awareness. The soul is engaged elsewhere and occupied on its own plane with its own affairs.

In the case of highly developed human beings we often find a sense of prevision as to the death period; this is incident upon egoic contact and awareness of the wishes of the ego. It involves sometimes a knowledge of the very day of death, coupled to a preservation of self-determination up to the final moment of withdrawal. In the case of initiates there is much more than this. There is an intelligent understanding of the laws of abstraction and this enables the one who is making the transition to withdraw consciously and in full waking awareness out of the physical body and so to function on the astral plane. This involves the preservation of continuity of consciousness so that no hiatus occurs between the sense of awareness on the physical plane and that of the after death state. The man knows himself to be as he was before, though without an apparatus whereby he can contact the physical plane. He remains aware of the states of feeling and of the thoughts of those he loves, though he cannot perceive or contact the dense physical vehicle. He can communicate with them on the astral plane or telepathically through the mind if they and he are en rapport, but communication that involves the use of the five physical senses of perception lies necessarily out of his reach. It is useful to remember, however, that astrally and mentally the interplay can be closer and more sensitive than ever before for he is freed of the handicap of the physical body. Two things, however, militate against this interplay: one is the grief and violent emotional upset of those left behind and, in the case of the average human being, the other is the man’s own ignorance and bewilderment as he stands faced by what are to him new conditions, though they are really old conditions, if he could but realize it. Once men have lost the fear of death and have established an understanding of the after death world which is not based on hallucination and hysteria or on the conclusions (oft unintelligent) of the average medium, who speaks under the control of his own thought-form (built by himself and the circle of sitters), we shall have the process of death properly controlled. The condition of those left behind will be carefully handled so that there is no loss of relationship and no false expenditure of energy.

There is a big difference now between the scientific method of bringing people into incarnation and the perfectly blind and oft frightened and surely ignorant way in which we usher them out of incarnation. I seek today to open the door in the occident to a newer and more scientific method of handling the process of dying, and let me make myself perfectly clear. What I have to say in no way abrogates modern medical science with its palliatives and skill. All I plead for is a sane approach to death; all I seek to make is a suggestion that when pain has worn itself out and weakness has supervened, the dying person be permitted to prepare himself, even if apparently unconscious, for the great transition. Forget not that it takes strength and a strong hold on the nervous apparatus to produce pain. Is it impossible to conceive of a time when the act of dying will be a triumphant finale of life? Is it impossible to vision the time when the hours spent on the death bed may be but a glorious prelude to a conscious exit? When the fact that the man is to discard the handicap of the physical sheath may be for him and those around him the long waited for and joyous consummation? Can you not visualize the time when instead of tears and fear and the refusal to recognize the inevitable, the dying person and his friends would mutually agree on the hour and that nothing but happiness would characterize the passing? That in the minds of those left behind the thought of sorrow will not enter and death beds will be regarded as happier occasions than births and marriages? I tell you, that before so very long this will be deeply so for the intelligent of the race, and little by little for all.

You say there are as yet only beliefs as to immortality and no sure evidences. In the accumulation of testimony, in the inner assurances of the human heart, in the fact of belief in eternal persistence as an idea in the minds of men lies sure indication. But indication will give place to conviction and knowledge before another hundred years has elapsed, for an event will take place and a revelation be given to the race which will turn hope into certainty and belief into knowledge. In the meantime, let a new attitude to death be cultivated and a new science of death be inaugurated. Let it cease to be the one thing we cannot control and which inevitably defeats us and let us begin to control our passing over to the other side, and to understand somewhat the technique of transition.

Before I take up this subject in greater detail I would like to make reference to the “web in the brain”, which is intact for the majority but is non-existent for the illumined seer.

In the human body, as you know, we have an underlying, interpenetrating vital body which is the counterpart of the physical, which is larger than the physical and which we call the etheric body or double. It is an energy body and is composed of force centers and nadis or force threads. These underlie or are the counterparts of the nervous apparatus – the nerves and the nerve ganglia. In two places in the human vital body there are orifices of exit for the life force. One opening is in the solar plexus and the other is in the brain at the topof the head. Protecting both is a closely woven web of etheric matter, composed of interlacing strands of life energy.

{This is elsewhere referred to as the luminous cocoon}

During the process of death, the pressure of the life energy beating against the web produces eventually a puncturing or opening. Out of this the life force pours as the potency of the abstracting influence of the soul increases. In the case of animals, of infants and of men and women who are polarized entirely in the physical and astral bodies, the door of exit is the solar plexus and it is that web which is punctured, thus permitting the passing out. In the case of mental types, of the more highly evolved human units, it is the web at the top of the head in the region of the fontanel which is ruptured, thus again permitting the exit of the thinking rational being.

In psychics and in the case of mediums and lower seers (clairvoyant and clairaudient people) the solar plexus web is permanently ruptured early in life and easily therefore they pass in or out of the body, going into trance, as it is called, and functioning on the astral plane. But for these types there is no continuity of consciousness and there seems no relation between their physical plane existence and the happenings which they relate whilst in trance and of which they usually remain totally unaware in the waking consciousness. The whole performance is below the diaphragm and is related primarily to animal sentient life. In the case of conscious clairvoyance and in the work of the higher psychics and seers there is no trance, obsession or mediumship. It is the web in the brain which is punctured and the opening in that region permits the inflow of light, information and inspiration; it confers also the power to pass into the state of Samadhi which is the spiritual correspondence to the trance condition of the animal nature.

In the process of death these are, therefore, the two main exits: the solar plexus for the astrally polarized, physically biased human being and therefore of the vast majority, and the head center for the mentally polarized and spiritually oriented human being. This is the first and most important fact to remember and it will easily be seen how the trend of a life tendency and the focus of the life attention determine the mode of exit at death. It can be seen also that an effort to control the astral life and the emotional nature and to orient one’s self to the mental world and to spiritual things has a momentous effect upon the phenomenal aspects of the death process.

If the student is thinking clearly, it will be apparent to him that one exit concerns the spiritual and highly evolved man, whilst the other concerns the low grade human being who has scarcely advanced beyond the animal stage. What then of the average man? A third exit is now in temporary use; just below the apex of the heart another etheric web is found covering an orifice of exit. We have, therefore, the following situation:

  1. The exit in the head, used by the intellectual type, by the disciples and initiates of the world.
  2. The exit in the heart, used by the kindly, well-meaning man or woman who is a good citizen, an intelligent friend and a philanthropic worker.
  3. The exit in the region of the solar plexus, used by the emotional, unintelligent, unthinking man and by those whose animal nature is strong.

This is the first point in the new information which will slowly become common knowledge in the West during the next century. Much of it is already known by thinkers in the East and is in the nature of a first step towards a rational understanding of the death process.

The second point to be grasped is that there can be a technique of dying and a training given during life which will lead up to the utilization of that technique.

As regards the training to which a man can submit himself I will give a few hints which will be found to convey a new meaning to much work now being done by all aspirants. The Elder Brothers of the race who have guided humanity through long centuries, are now busy preparing people for the next great step to be taken. This step will bring in a continuity of consciousness which will do away with all fear of death and link the physical and astral planes in such a close relation that they will in reality constitute one plane. Just as an at-one-ment has to be brought about between the various aspects of man, so a similar unification has to take place in connection with the various aspects of the planetary life. The planes have to be at-one-ed as well as soul and body. This has already been largely accomplished between the etheric plane and the dense physical plane. Now it is being rapidly carried forward between the physical and the astral.

In the work being done by seekers in all departments of human thought and life, this unification is proceeding and in the training now suggested to earnest and sincere aspirants, there are other objectives than just the one of producing soul and body at-one-ment. No emphasis, however, is laid upon them, owing to the ability of man unduly to emphasize the wrong objectives. It might well be asked if it is possible to give a simple set of rules that could be followed now by all who seek to establish such a rhythm that life itself is not only organized and constructive, but when the moment for vacating the outer sheath arrives, there will be no problem nor difficulty. I will therefore, give you four simple rules that link up with much that all students are now doing:

  1. Learn to keep focused in the head through visualization and meditation and through the steady practice of concentration; develop the capacity to live increasingly as the king seated on the throne between the eyebrows. This is a rule that can be applied to the every day affairs of life.
  2. Learn to render heart service and not an emotional insistence on activity directed towards handling the affairs of others. This involves, prior to all such activity, the answering of two questions: – Am I rendering this service to an individual as an individual, or am I rendering it as a member of a group to a group? Is my motive an egoic impulse, or am I prompted by emotion, ambition to shine and love of being loved or admired? These two activities will result in the focusing of the life energies above the diaphragm and so negate the attractive power of the solar plexus. Hence, that center will become increasingly inactive and there will not be so much danger of puncturing the web in that locality.
  3. Learn, as you go to sleep, to withdraw the consciousness to the head. This should be practiced as a definite exercise as one falls to sleep. One should not permit oneself to drift off to sleep, but should endeavor to preserve the consciousness intact until there is a conscious passing out onto the astral plane. Relaxation, close attention, and a steady drawing upwards to the center in the head should be attempted, for until the aspirant has learned to be steadily aware of all processes in going to sleep and to preserve at the same time his positivity, there is danger in this work. The first steps must be taken with intelligence and followed for many years until facility in the work of abstraction is achieved.
  4. Record and watch all phenomena connected with the withdrawing process, whether followed in the meditation work or in going to sleep. It will be found, for instance, that many people wake with an almost painful start just as they have dropped asleep. This is due to the slipping out of the consciousness through a web which is not adequately clear and through an orifice which is partially closed. Others may hear an intensely loud snap in the region of the head. This is caused by the vital airs in the head of which we are not usually aware and is produced by an inner aural sensitivity which causes awareness of sounds always present but not usually registered. Others will see light as they fall asleep, or clouds of color, or banners and streamers of violet, all of which are etheric phenomena. These phenomena which are of no real moment, are all related to the vital body, to pranic emanations, and to the web of light.

The carrying on of this practice and the following of these four rules over a period of years will do much to facilitate the technique of the death bed, for the man who has learned to handle his body as he falls asleep, has an advantage over the man who never pays any attention to the process.

In relation to the technique of dying it is only possible for me at this time to make one or two suggestions. I deal not here with the attitude of the attendant watchers, I deal only with those points which will make for an easier passing over of the transient soul.

First, let there be silence in the chamber. This is, of course, frequently the case. It must be remembered that the dying person may usually be unconscious. This unconsciousness is apparent but not real. In nine hundred cases out of a thousand the brain awareness is there, with a full consciousness of happenings, but there is a complete paralysis of the will to express and complete inability to generate the energy which will indicate aliveness. When silence and understanding rule the sick room, the departing soul can hold possession of its instrument with clarity until the last minute and can make due preparation.

Later, when more anent color is known, only orange lights will be permitted in the sick room of a dying person, and these will only be installed with due ceremony when there is assuredly no possibility of recovery. Orange aids the focusing in the head, just as red stimulates the solar plexus and green has a definite effect upon the heart and life streams.

Certain types of music will be used when more in connection with sound is understood, but there is no music as yet which will facilitate the work of the soul in abstracting itself from the body, though certain notes on the organ will be found effective. At the exact moment of death, if a person’s own note is sounded, it will coordinate the two streams of energy and eventually rupture the life thread, but the knowledge of this is too dangerous to transmit yet and can only later be given. I would indicate the future and the lines along which future occult study will run.

It will be found also that pressure on certain nerve centers and on certain arteries will facilitate the work. (This science of dying is held in custody, as many students know, in Tibet.) Pressure on the jugular vein and on certain big nerves in the region of the head and on a particular spot in the medulla oblongata will be found helpful and effective. A definite science of death will inevitably later be elaborated, but only when the fact of the soul is recognized and its relation to the body has been scientifically demonstrated.

Mantric phrases will also be employed and definitely built into the consciousness of the dying person by those around him, or employed deliberately and mentally by himself. The Christ demonstrated their use when be cried aloud, “Father, into Thy hands I commend my spirit.” And we have another instance in the words, “Lord, now lettest Thou Thy servant depart in peace.” The steady use of the Sacred Word chanted in an undertone or on a particular key (to which the dying man will be found to respond) may later constitute also a part of the ritual of transition accompanied by the anointing with oil, as preserved in the Catholic Church. Extreme unction has an occult, scientific basis. The top of the  head of the dying man should also symbolically point towards the East and the feet and the hands should be crossed. Sandalwood only should be burned in the room and no incense of any other kind permitted, for sandalwood is the incense of the first or destroyer ray and the soul is in process of destroying its habitation.

This is all I can at this time communicate on the subject of death for the consideration of the general public. But I conjure all of you to push the study of death and its technique as far as possible and to carry forward occult investigation of this matter.

Excerpted from “A Treatise on White Magic – Rule Eleven – Salvation from Death”

By Alice Bailey & Djwhal Kuhl

The Sacred Word – AUM – This is the Pranava.

From Yogapedia:

Pranava means “cosmic sound” in Sanskrit. It is the name for the mantra, Om (or Aum). It is an important symbol in yoga, Hinduism, Buddhism and Jainism. Meditating on pranava leads to liberation because it brings about unity with Brahman, the Absolute Truth.

Pranava yoga is a technique for meditation which is considered by many to be one of the classical forms of meditation. It is described in the Upanishads and the Bhagavad Gita, as well as Patanjali’s Yoga Sutras. To perform Pranava yoga is to focus the mind on the mantra, Om, and to contemplate its sacred nature, repeating the mantra with each breath. It is also sometimes called Om meditation.

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From The Yoga Sutras of Patanjali – Book 1 – The Problem of Union

Alice Bailey & Djwhal Khul

27. The Word of Ishvara is AUM (or OM). This is the Pranava.
(See Book I Sutra 1.)

Students should remember that there are three basic Words or sounds in manifestation. This is the case as far as the human kingdom is concerned. They are:

  • The Word, or note of Nature. This is the Word or the sound of all forms existing in physical plane substance, and as is usually known, it is sounded on the fundamental note “FA.” It is a note with which the white occultist has nothing to do, for his work is concerned not with the increase of tangibility but with the demonstration of the subjective or the intangible. This is the Word of the third aspect, the Brahma or Holy Ghost aspect.
  • The Sacred Word. This is the Word of Glory, the AUM. This is the Pranava, the sound of conscious Life itself as It is breathed forth into all forms. It is the Word of the second aspect, and just as the Word of Nature when rightly emanated provides the forms which are intended to reveal the soul or second aspect, so the Pranava, when rightly expressed, demonstrates the Father or Spirit through the medium of the soul. It is the Word of the incarnated sons of God. In such a short commentary as this, it is not possible to write a treatise on this secret of secrets, and this great mystery of the ages. All that can be done is to collate certain facts about the AUM, and leave the student to extend the concept and grasp the significance of the brief statements made according to the state of his intuition.
  • The Lost Word. The idea of this Lost Word has been preserved for us in Masonry. It is the Word of the first aspect, the spirit aspect, and only the initiate of the third degree can truly begin the search for this word for only the freed soul can find it. This word concerns the highest initiations and it is profitless for us further to consider it.

The following statements about the Sacred Word can therefore be made and should be studied with care:

  1. The AUM is the Word of glory, and is the Christ in us, the hope of glory.
  2. The Word when rightly apprehended causes the second, or Christ aspect of divinity to shine forth resplendently.
  3. It is the sound which brings into manifestation the incarnated soul (macrocosmic or microcosmic), the ego, the Christ, and causes the “radiant Augoeides” to be seen on earth.
  4. It is the Word which is the releaser of consciousness and when correctly understood and used, releases the soul from the limitations of form in the three worlds.
  5. The AUM is the synthesizer of the three aspects and therefore is primarily the Word of the human kingdom in which the three lines of divine life meet – spirit, soul and body.
  6. It is also the Word of the fifth, the Aryan race, in a special sense. The work of that race is to reveal in a newer and fuller way the nature of the inner Identity, of the soul within the form, the son of mind, the solar angel, the fifth principle.
  7. The significance of the Word only becomes apparent after the “light within” is realized. By its use the “spark” becomes a radiant light, the light becomes a flame, and the flame eventually becomes a sun. By its use the “sun of righteousness arises” in the life of every man.
  8. Each of the three letters has relation to the three aspects, and each can be applied to any of the known triplicities.
  9. The Master, the God within, is indeed the Word, the AUM, and of this Master (found at the heart of all beings) it is true that “in the beginning was the Word, and the Word was with God (thus duality) and the Word was God.” Through its use man arrives at a realization of:
    • His own essential divinity,
    • The purpose of the form-taking process,
    • The constitution and nature of those forms,
    • The reality of consciousness, or the relation of the divine self or spirit to the form, its polar opposite.

This relation, in its evolutionary working out, we call consciousness and the essential characteristic of this consciousness is love.

  1. The Guru or Master who leads a pupil up to the door of initiation and who watches over him in all the initial and subsequent tests and processes likewise represents the Word, and through the scientific use of this great sound He produces a certain stimulation and vitalization in the centers of the disciple, thus rendering certain developments possible.

More about the Sacred Word is not advisable to add here. Enough has been given to indicate to the aspirant its purpose and potency. There will have to be communicated in other ways and at other times further information as the student – through study and self initiated effort – arrives at just conclusions. It might be added, that this great Word, when meditated upon, gives the clue to the true esoteric meaning of the words in the Secret Doctrine by H. P. Blavatsky:

“Life we look upon as the One Form of Existence, manifesting in what we call Matter; or what, incorrectly separating them, we name Spirit, Soul and Matter in man. Matter is the vehicle for the manifestation of Soul on this plane of existence, and Soul is the vehicle on a higher plane for the manifestation of Spirit, and these three are a Trinity synthesized by Life, which pervades them all.”

28. Through the sounding of the Word and through reflection upon its meaning, the Way is found.

This is a very general paraphrase but conveys nevertheless the correct significance of the terms used in the Sanskrit. Only Vivekananda, among the many translators, gives this interpretation, putting it as follows:

“The repetition of the OM and meditating upon its meaning (is the Way).”

The other translators omit the final three words, though the inference is clear.

The expression “the sounding of the Word” must not be too literally interpreted; the esoteric “sounding forth” is based upon a study of the Law of Vibration, and the gradual tuning of the lower vibrations of the sheaths or vestures of consciousness so that they synchronize with the note or sound of the conscious indweller. Speaking correctly, the Word is to be sounded by the soul or the ego on its own plane, and the vibration will subsequently affect the various bodies or vehicles which house that soul. The process is therefore a mental one and can only really be done by those who – through meditation and discipline, coupled with service – have made a conscious at-one-ment with the soul. Aspirants to this condition have to utilize the potent factors of the imagination, visualization and perseverance in meditation to reach this initial stage. It should be noted that this stage has to be reached, even if only in a relatively small degree, before the aspirant can become an accepted disciple.

The process of sounding the Word is dual, as is emphasized here.

There is, first of all, the act of the ego, solar angel, higher self or soul, as he sounds out the Word from his own place, on the abstract levels of the mental plane. He directs that sound, via the sutratma and the vestures of consciousness to the physical brain of the man in incarnation, the shadow or reflection. This “sounding forth” has to be constantly repeated. The Sutratma is that magnetic link, spoken of in the Christian Bible as the “silver cord,” that thread of living light which connects the Monad, the Spirit in man, with the physical brain.

Secondly, there is the earnest reflection of the man in his physical brain upon that sound as he recognizes it. The two poles of being are hinted at here: the soul and the man in incarnation, and between these two is found the thread, along which the Pranava (or word) vibrates. Students of the esoteric science have to recognize the technique of the processes outlined. In the case of the sounding forth of the Word we have the following factors:

  1. The soul who sends, or breathes it forth,
  2. The sutratma or thread along which the sound vibrates, is carried or transmitted,
  3. The vestures of consciousness, mental, emotional and etheric which vibrate in response to the vibration or breath and are stimulated thereby,
  4. The brain which can be trained to recognize that sound and vibrate in unison with the breath,
  5. The subsequent act of the man in meditation. He hears the sound (called sometimes the “still small Voice,” or the “Voice of the Silence”), he recognizes it for what it is and in deep reflection he assimilates the results of his soul’s activity.

Later when the aspirant has passed on into the mysteries and has learnt how to unify the soul and the lower man so that they function as a coordinated unit on earth, the man learns to sound the Word on the physical plane with the object of awakening the forces which are latent within him and thereby arouse the centers. Thus he participates increasingly in the creative, magical and psychical work of manifestation, with the object ever in view of benefiting his fellow men and thus furthering the plans of the planetary hierarchy.

Education in the New Age – Theory, Methods and Goals

Theory, Methods and Goals

By Alice Bailey and Djwhal Kuhl

All that I have to say here is still in the nature of introductory remarks. Please bear this in mind. I am anxious however, to lay a sound foundation for our future discussions on the building of the antahkarana, so that we can work intelligently, but not critically. It is essential that as we start our work it should be based on that which is today in existence. Nature works without any gaps, and this is so even when (from the standpoint of academic science) there is an apparent hiatus between facts and known species. In transitional periods some of the bridging forms have disappeared and the gap appears to be there. But it is not so in fact. We have not yet discovered all that is to be found in the world of phenomenal appearances. We are passing through one of the great natural transitional periods at this time. We are laying the foundation for the emergence of a new species of human being – a more highly evolved unit within the human family – hence much of our problem, and much of the present failure to meet the demands of the race, and to measure up to human need for development.

We have, in the world, a general theory as to education, and certain basic methods are universally employed. Countries vary greatly in the application of methods, and systems differ very considerably. All, however, teach these same fundamental things; they teach the youth of the country to read and write and to attain a fair measure of ability to deal with figures through instruction in elementary arithmetic. These three are curiously symbolic of the whole evolutionary unfoldment of the race.

Reading has to do with the clothing of ideas with form and is related to the first step in the creative process, wherein Deity, governed and impelled by an idea (embodying God’s purpose and plan), converted that idea into the desired substance and clothed it with the needed outer appearance. Writing symbolizes the method whereby the process is carried on, but it is of course far more personal in its implications. Reading is concerned essentially with the realization of a clothed idea of some kind, whereas writing is, curiously enough, concerned with the individual’s conscious self-relation to ideas, and his use of words in writing is the measure of the grasp he may have of these universal ideas. Arithmetic (and the power to add, to subtract, and to multiply) is related also to the creative process and concerns the production of those forms upon the physical plane which will adequately produce the idea and bring it to manifestation.

Vision might be regarded as concerning itself with the higher levels of the mental plane, whereon the idea is sensed and seen. Writing has a more definite relation to the concrete levels of the mental plane and to the ability of the man to bring through and express these visioned ideas in his own particular form. Arithmetic has a definite relation to subsequent aspects of the process and to the emergence of the idea into some correlated form upon the physical plane. The visioning of the thought-form is a process which must be succeeded by the appropriation of as much energy by the idea as is needed to make it effective or “apparent” (esoterically speaking). Of this the symbolism of arithmetic is the expression.

From another angle, man reads his destiny in the heavens and writes out that destiny in his life upon the earth; he reduces, knowingly or unknowingly, the idea of his soul to due and proper form, so that each life adds, subtracts and multiplies, until the sum of each soul’s experiencing is complete. Thus, symbolically, the three basic ideas are held in elementary education, though their true meaning is divorced from reality and the right significance is entirely lost. All that we have, however, emerging slowly and definitely through the medium of world education, is built upon this unrealized scaffolding. The fundamental necessity which today confronts the educational world is the need to relate the process of unfolding the human mentality to the world of meaning, and not to the world of objective phenomena. Until the aim of education is to orient a man to this inner world of realities, we shall have the misplaced emphasis of the present time. Until we can arrive in our educational objectives at the bridging of the gap between the three lower aspects of man and the soul (a bridging which must take place upon the mental levels of consciousness), we shall make but little progress in right directions and all interim activity will be inadequate to the modern need. Until the fact of the higher mind is recognized, and the place which the lower concrete mind should fill as the servant of the higher is likewise recognized, we shall have the over-development of the concrete materializing faculty – with its aptitude to memorize, to correlate facts and to produce that which will meet man’s lower desire – but we shall not have a humanity which can truly think. As yet, the mind reflects the lower desire nature and does not attempt to cognize the higher.

When the right method of training is instituted, the mind will be developed into a reflector or agent of the soul and so sensitized to the world of true values that the lower nature – emotional, mental and physical or vital – will become simply the automatic servant of the soul. The soul will then function on earth through the medium of the mind, thereby controlling its instrument, the lower mind.

Yet at the same time, the mind will remain the recorder and reflector of all information coming to it from the world of the senses, from the emotional body, and will register also the thoughts and the ideas current in its environment.

At present, it is alas true, the trained mind is regarded as the highest expression of which humanity is capable; it is viewed entirely as a personality, and the possibility of there being something which can use the mind, as the mind in its turn uses the physical brain, is overlooked.

One of the things which we shall seek to do in our studies together is to grasp the relation of the world of meaning to the world of expression; we shall attempt to study the technique whereby this world of quality (which expresses itself through the world of meaning) can be entered and understood by the integrated consciousness of the intelligent human being.

Certain words will recur again and again as we work and study together; such words as meaning, quality, value – all of which stand revealed in their vital spiritual significance when man learns to grasp the fact of the higher realities and bridges the gap between his higher and his lower consciousness. The significance also of creative activity and the right understanding of what we call genius will likewise be made clearer, and in this way creative work will no longer be regarded as unique and manifesting sporadically as is now the case but will become the subject of trained attention, and so assume its normal place in man’s unfoldment. It might be added here that creative activity in the field of art becomes possible when the first aspect of the bridging energy of man can function and the soul (manifesting its third or lowest aspect) can begin to work. Creative work can be carried forward when two of the “knowledge petals” of the egoic lotus are unfolded. The man can produce, through knowledge and creative energy, something upon the physical plane which will be expressive of the soul’s creative power. When two of the “love petals” are also unfolded, then a genius makes his appearance. This is a technical piece of information for those students who are studying the science of the Ageless Wisdom, but it is of no value to those who do not recognize symbology, or the fact of the higher ego or soul.

It might be of value here if I clarified my use of the words “higher ego.” As you know, if you have read A Treatise on the Seven Rays, Vols. I and II (Esoteric Psychology), the soul is an aspect of the divine energy in time and space. We are told that the Solar Logos circumscribed for His use and for the meeting of His desire, a certain measure of the substance of space and informed it with His life and consciousness. He did this for His good purposes and in conformity with His self-realized plan and intent. Thus He submitted Himself to limitation. The human monad followed the same procedure and – in time and space – limited itself in a similar manner. On the physical plane and in the physical body, this phenomenal and transient entity controls its phenomenal appearance through the two aspects of life and consciousness. The life principle – the flow of divine energy through all forms – temporarily seated in the heart, while the consciousness principle, the soul of all things, is located (temporarily as far as the form nature of a particular human unit is concerned) within the brain. As again you know, the life principle controls the mechanism through the medium of the blood stream, for “the blood is the life,” and uses the heart as its central organ; whilst the consciousness principle uses the nervous system as its instrument, with the intricate extensions of the organ of sensitivity, the spinal column.

The objective of education should therefore be the training of the mechanism to respond to the life of the soul. The higher Self or Soul is the sumtotal of the consciousness of the Monad, again in time and space. The lower self or soul is, for our purposes, as much of that sumtotal as any one person in any one life can use and express. This activity is dependent upon the type and quality of the body nature, the mechanism produced by soul activity in other lives, and the effect of reaction to environing conditions. The increasing of soul awareness, the deepening of the flow of consciousness, and the development of an inner continuity of awareness, plus the evocation of soul attributes and aspects upon the physical plane through the medium of its triple mechanism, constitute the objective of all education. These aspects are, as you well know:

    1. Will or purpose. This, through education, should be developed to the point where the manifested life is governed by conscious spiritual purpose and the life tendency is correctly oriented towards reality.

The right direction of the will should be one of the major concerns of all true educators. The will-to-good, the will-to-beauty, and the will-to-serve must be cultivated.

    2. Love-wisdom. This is essentially the unfolding of the consciousness of the whole. We call it group consciousness. Its first development is self-consciousness, which is the realization by the soul that (in the three worlds of human evolution) man is the Three in One and One in Three. He can therefore react to the associated groups of lives which constitute his own little phenomenal appearance; self-consciousness is, therefore, a stage on the way to group consciousness and is the consciousness of the Immediate.

Through education, this self-consciousness must be unfolded until the man recognizes that his consciousness is a corporate part of a greater whole. He blends then with the group interests, activities and objectives. They are eventually his and he becomes group conscious. This is love. It leads to wisdom, which is love in manifested activity. Self-interest becomes group interest. Such should be the major objective of all true educational endeavor. Love of self (self-consciousness), love of those around us (group-consciousness), become eventually love of the whole (God consciousness). Such are the steps.

    3. Active Intelligence. This concerns the unfolding of the creative nature of tile conscious, spiritual man. It takes place through right use of the mind, with its power to intuit ideas, to respond to impact, to translate, analyze, and to construct forms for revelation. Thus the soul of man creates. This creative process can be described, as far as its steps are concerned, as follows:

  • The soul creates its physical body, its phenomenal appearance, its outer form.
  • The soul creates, in time and space, in line with its desires. Thus the secondary world of phenomenal things comes into being and our modern civilization is the result of this creative activity of the soul’s desire nature, limited by form. Ponder on this.
  • The soul creates through the direct agency of the lower mind and hence the appearance of the world of symbols which fill our united lives with interest, concepts, ideas and beauty, through the written word, the spoken word, and the creative arts. These are the products of the thought of the thinkers of the race.

The right direction of this already developed tendency is the aim of all true education. The nature of ideas, the modes of intuiting them, and the laws which should govern all creative work are its goals and objectives. Thus we come to the world of attributes which supplement the activity of the three aspects, in the same way that the three major rays are enhanced and aided by the work of the four minor rays. These four attributive unfoldments in man, through the activity of the soul in manifestation, are:

    4. The attribute of harmony, produced through conflict. This leads to release and to the eventual power to create. This is one of the attributes which education should deal with from the angle of the intuition and should hold before its exponents as personality and group objectives. It is the attribute latent in all forms and is that innate urge or discontent which leads man to struggle and progress and evolve in order finally to make at-one-ment and union with his soul. It is the lowest aspect of that higher spiritual and monadic triad which reflects itself in the soul. It is the consciousness of harmony and beauty which drives the human unit along the path of evolution to an eventual return to his emanating Source.

Education must work, therefore, with this dissatisfaction and interpret it to those who are taught, so that they can understand themselves and work intelligently.

    5. The attribute of concrete knowledge whereby man is enabled to concretize his concepts and so build thought-forms whereby he materializes his visions and his dreams and brings his ideas into being. This he does through the activity of the lower concrete mind.

The true work of education is to train the lower man in right discrimination and true sensitivity to the vision, so that he can build true to the purpose of his soul and produce upon the earth that which will be his contribution to the whole. It is right here that the work of modern education has to begin. Not yet can man work with intelligence in the world of ideas and of patterns; not yet is he sensitive to the true spiritual values. This is the goal for the disciple, even though the masses cannot yet function on these levels. The first thing that must be done is to train the child in the correct use of the discriminating faculty and in the power of choice and of directed purpose. He must be brought to a truer understanding of the underlying purpose of being, and be led to work with wisdom in the field of creative activity, which means, in the last analysis, in the right use of the “mind stuff” (the chitta of Patanjali). Thus and only thus, can he be released from the control of his lower nature.

    6. The attribute of devotion is the next to be considered. Devotion grows out of and is the fruit of dissatisfaction, plus the use of the faculty of choice. According to the depths of a man’s discontent, and of his power to see clearly, he passes from one point of temporary satisfaction to another, each time demonstrating his devotion to a desire, to a personality, to an ideal, and to a vision, until he finally unifies himself with the ideal which is the highest possible to man. This is, first of all, the soul; and then the Oversoul or God.

Educators are therefore faced with the opportunity of dealing intelligently with the innate idealism to be found in any child, and with the interesting task of leading the youth of the world on from one realized goal to another. But this they must do in the future from the angle of the ultimate soul objective and not, as in the past, from the angle of a particular standard of national education. This is an important point, for it will mark the shift of attention from the non-essential to the essential.

    7. Finally the attribute of order, and the imposition of an established rhythm through the development of innate faculty to function under directed purpose and ritual. This particular attribute of divinity is now highly developed in one aspect, so that we have today much standardization of humanity, and the autocratic imposition of a ritualistic rhythm upon public life in a large number of countries. It can be seen to perfection in the life in our public schools – but it is an undesirable perfection. This is partly due to the recognition that the unit or individual is only a part of a greater whole (a recognition which is much needed) and a part of the evolutionary unfoldment of the race. Owing, however, to our faulty application of any new truth it means as yet the submergence of that unit in the group, leaving him little opportunity for the free play of the individual will, intelligence, purpose and soul technique. Educators will have to work with this principle of innate attribute and this instinct to ordered rhythm, making it more creatively constructive and so providing, through it, a field for the unfoldment of soul powers.

I have digressed thus far so as to instill certain of the basic ideas which should underlie the educational tendencies. These thoughts, coupled with those already given, constitute a statement of the objectives before the educators of the world which you would find it of value to consider. Earlier I suggested the goal. I now link that goal up with possibilities, for I have here touched upon the equipment (aspects and attributes) which is found, in some stage of development, in every human being. It is with these hidden traits and instincts that the future educational systems must work. They must not work, as they do today, with the brain apparatus and with the lowest aspects of the mind; nor must they lay their emphasis upon the effort to impress upon that brain and mind the facts, so-called, of the evolutionary process and of physical plane investigation.

The above remarks will serve to show you that the true educator should be working with energies in a world of energy; that these energies are tinged and qualified by distinctive divine attributes, and that each human being therefore can be regarded as an aggregate of energies, dominated by some one particular type of energy which serves to make him distinctive among his fellows, and which produces the differences among human beings. If it is true that there are seven major types of energy qualifying all forms, and that these in their turn are subdivided into forty-nine types of qualified energy, the complexity of the problem emerges clearly. If it is true that all these distinctive energies play constantly upon energy-substance (spirit-matter), producing “the myriad forms which make up the form of God” (Bhagavad Gita, XI), and that each child is the microcosmical representation (at some stage of development) of the Macrocosm, the magnitude of the problem becomes evident, and the extent of our demanded service will call forth to the utmost the powers which any human being can express at any given moment in time and space.

You will note that these words “in time and space” have repeatedly recurred in this instruction. Why is this? Because it must constantly be remembered that we are living in the world of illusion – an illusion which is temporary and transient and which will some day disappear, taking with it the illusion of appearance, the illusion of evolutionary unfoldment, the illusion of separateness, and the illusion of distinctive identity – that illusion which makes us say “I am.” The educator of the future will start his service to the child with the recognition of this ephemeral and transient misconception of the soul, and will deal primarily with the mind aspect, and not with the imposition of as much imparted organized knowledge concerning phenomenal existence as the memory of the child is capable of grasping. How can I illustrate this changed attitude to you in the simplest form? Perhaps by pointing out that, whereas today parents and guardians of the child spend much of their time in answering or evading questions posed by the awakening consciousness of the child, in time to come the situation will be reversed. Parents will ceaselessly meet the demands of the emerging intelligence of the child by always inquiring of the child, Why? Why ask this? Why is it thus? – and so throwing always the responsibility of answering the questions upon the child, yet at the same time dropping the solution of the question subtly into the child’s mind.

This process will begin in the fifth year of the child’s life; the seeking intelligence (which is the child itself) will always be forced by the teacher into the position of inward search, not outer demand for a reply which can be memorized and which rests upon the authority of the older person. If this seems to you as yet impossible, remember that the children who will or have come into incarnation, after the period of increased stimulation found between the years 1935 and 1942, will normally and naturally respond to this evocation of the mind element.

One of the major functions of those who train the infant minds of the race will be to determine, as early as possible in life, which of the seven determining energies are controlling in each case. The technique to be later applied will then be built upon this important initial decision – hence again, the growing responsibility of the educator. A child’s note and quality will be early determined, and his whole planned training will grow out of this basic recognition. This is not yet possible, but will shortly be so, when the quality and nature of any individual etheric body can be scientifically discovered. This development is not as distant as might be supposed or anticipated.

It is not my intention to deal with the details of this process, nor to elaborate the methods whereby the children of the race can be trained. Our objective is to deal with the more universal and immediate necessity of bridging the gap between the different aspects of the lower self, so that an integrated personality emerges; and then of bridging the gap between the soul and the spiritual triad, so that there can be the free play of consciousness and complete identification with the One Life, thus leading to the loss of the sense of separateness and to the merging of the part with the Whole, with no loss of identity but with no recognition of self-identification.

Here an interesting point should be carefully noted. It holds the key to future racial unfoldment. For it the new science of psychology, which has developed so remarkably during the past thirty years, is preparing us. Students should train themselves to distinguish between the sutratma and the antahkarana, between the life thread and the thread of consciousness. One thread is the basis of immortality and the other the basis of continuity. Herein lies a fine distinction for the investigator. One thread (the sutratma) links and vivifies all forms into one functioning whole and embodies in itself the will and the purpose of the expressing entity, be it man, God or a crystal. The other thread (the antahkarana) embodies the response of the consciousness within the form to a steadily expanding range of contacts within the environing whole.

The sutratma is the direct stream of life, unbroken and immutable, which can be regarded symbolically as a direct stream of living energy flowing from the center to the periphery, and from the source to the outer expression or the phenomenal appearance. It is the life. It produces the individual process and the evolutionary unfoldment of all forms. It is, therefore, the path of life, which reaches from the monad to the personality, via the soul. This is the thread soul and it is one and indivisible. It conveys the energy of life and finds its final anchor in the center of the human heart and at some central focal point in all forms of divine expression. Naught is and naught remains but life.

The consciousness thread (antahkarana) is the result of the union of life and substance or of the basic energies which constitute the first differentiation in time and space; this produces something different, which only emerges as a third divine manifestation, after the union of the basic dualities has taken place. It is the thread which is woven as a result of the appearance of life in form upon the physical plane. Speaking again symbolically, it might be said that the sutratma works from above downward and is the precipitation of life into the outer manifestation. The antahkarana is woven, evolved, and created as the result of this primary creation, and works from below upwards, from the without to the within, from the world of esoteric phenomena into the world of subjective realities and of meaning.

This “Path of Return,” by means of which the race is withdrawn from outer emphasis and begins to recognize and register those inner conscious knowledges of that which is not phenomenal, has already (through the evolutionary process) reached a point of development wherein some human beings can follow along this path from the physical consciousness to the emotional, and from the emotional to the mental. That part of the work is already accomplished in many thousands of cases and what is now required is facility and right use of this power. This thread of energy, colored by conscious sentient response, is later colored by the discriminating consciousness of the mind, and this produces that inner integration which makes man eventually an efficient thinking being. At first, this thread is used purely for lower selfish interests; it steadily gets stronger and more potent as time goes on, until it is a definite, clear, strong thread reaching from the outer physical life, from a point within the brain, straight through to the inner mechanism. This thread, however, is not identified with the mechanism, but with the consciousness in man. Through the means of this thread a man becomes aware of his emotional life in its many forms (note this phraseology), and through it he becomes aware of the world of thought; he learns to think and begins to function consciously on the mental plane, in which the thinkers of the race – a steadily increasing number – live and move and have their being. Increasingly he learns to tread this path of consciousness, and thereby ceases to be identified with the animal outer form and learns to identify himself with the inner qualities and attributes. He lives first the life of dreams, and then the life of thought. Then the time comes when this lower aspect of the antahkarana is completed, and the first great conscious unity is consummated. The man is an integrated, conscious, living personality. The thread of continuity between the three lower aspects of the man is established and can be used. It stretches, if such a term can be used (my intent being entirely pictorial), from the center of the head to the mind, which is in its turn a center of energy in the world of thought. At the same time, this antahkarana is interwoven with the thread of life or the sutratma which emerges from the heart center. The objective of evolution in form is now relatively complete.

When this stage has been reached, the sensitive feeling-out into the environing universe still continues. Man weaves a thread which is like the thread the spider weaves so amazingly. He reaches out still further into his possible environment and then discovers an aspect of himself of which he had little dreamt in the early stages of his development. He discovers the soul and then passes through the illusion of duality. This is a necessary but not a permanent stage. It is one which characterizes the aspirant of this world cycle, perhaps I should say this manvantara or world period. He seeks to merge himself with the soul, to identify himself, the conscious personality, with that over-shadowing soul. It is at this point, technically speaking, that the true building of the antahkarana must be begun. It is the bridge between the personality and the soul.

The recognition of this constitutes the problem with which the modern educator is faced. It is a problem that has always existed but it has concerned the individual hitherto more than the group. Now it concerns the group, for so many of the sons of men are ready for this building. Down the ages individuals have built their individual bridges between the higher and the lower, but so successful has been the evolutionary process that today the time has come for a group understanding of this emerging technique, for a group bridging, leading to a consequent or subsequent group revelation. This provides the modern opportunity in the field of education. It indicates the responsibility of the educator and points out the necessity for a new unfoldment in educational methods. The “group aspirant” must be met and the group antahkarana must be built. This, however, when rightly understood, will not negate individual effort. That always must be met; but the group understanding will increasingly aid the individual.

Some Speculations Arising From The Blue Books

I’ll start with a statement. Insofar as I can tell I am reasonably happy with the notion of reincarnation; it is entirely consistent with my own personal experiences. I am unable to provide any proof other than anecdote for this core belief of mine. When I shuffle off this mortal coil, I figure I’ll find out. In terms of a sense making narrative incarnating over and over in order to learn and evolve, makes sense to me. When one has learned all that is needed, the incarnation ceases.

I have been “told” in a vision that this is my very last incarnation here on this planet.

I’ll raise a problem. Given that all incarnate human beings have their waking hours anchored in meat {carne} there will be some limitations imposed on what the mind can do whilst manifested in a meaty and sluggish shell. It is difficult for humans to imagine a non-meat state of consciousness. Most people are badly beset by the “brain” below the belt in any case.

However, if one learns to stretch the Antahkarana and Sutratma it is possible for the awareness to leave the form via the crown chakra temporarily without the cessation of incarnation. Therefore, there might exist a non-carnate awareness or consciousness. Unless I am kidding myself, I have done this.

In the blue books Bailey and Khul outline a very wide-reaching world view, which goes far beyond any other that I am aware of in terms of scope and range. To fully assimilate the ~60cm of bookshelf length, written on air mail paper, I would argue is beyond the ken of the vast majority of humans and this includes me. {I think it fair to comment that I have an above average intellect.} The work develops an expansive model covering many aspects ranging from cosmology, psychology to theology and magic.

It suggests that in our time the spiritual hierarchy is starting to move out of the subjective and into the objective, wherein several will take on the meat so to speak. The work suggests that the New Testament is essentially a story, a narrative, about initiation, which as a narrative rings truer than some geezer sent down to save humanity from its sins. {The wife asked why don’t the teach you this in church?}. It says follow me, or in other words get your arse onto the path of initiation. It dispenses with the archaic notion of a vengeful, jealous and patriarchal God. It does not suggest that there is a white bloke with a beard sat on a cloud. It intimates that Deity is more akin to an elevated state of awareness than any being malevolent or otherwise.

The work suggests that one / the biggest bugbear for humanity if the fear of death. Death is a natural process and is not to be feared, rather think of it as the transition from meat-bound to subjective.

It uses the model of rays or colours to describe, with some considerable efficacy and a measure of prediction, the behaviours and attitudes of humans.

We might think of these rays as an emanation from a source. Prior to the emanation these rays are not differentiated. Once they have started to materialise there is the first differentiation which in turn is followed by a second. One becomes three which becomes seven. It is only a model to help one get one’s head around it. Once this process of differentiation begins there are many more differentiations. There is the final differentiation which produces the individuating identity or in other words the causal body. This is what causes what might be termed meat-rental or birth. This individuating identity is the origin of I or me, which becomes even more separative at the level of personality.

At very high levels we are all minuscule parts of The One Emanation, The One Life.

This individuating identity has considerable longevity and is only shattered at the fourth initiation in which the process of differentiation is reversed, one then has a series of at-onement(s) as the journey back to the source begins in earnest. Because the state of consciousness needed to do this is elevated it has been denoted Father. But that state of awareness cannot have gender, per se, because gender and dangly bits are properties of meat. I and my father are one can be translated as I have now attained a more elevated state of awareness than the one I used to have.

The work outlines a triangle like structure with nine degrees of planetary initiation. The number of beings who are initiates of high degree are far fewer than those of say the first or second initiation. It further outlines accepted disciples, disciples on probation and those on the path of approach. There is a general humanity which has yet to approach. The Externalisation of the Hierarchy was published in 1957 and this suggests that such a process is already underway by at least some 60 years. It suggests that many initiates will be coming onto this, the physical plane. Implicit in the time lag it means that some are already here. The work goes on to suggest that when a being takes an initiation of higher degree on the physical plane it is a really big deal for the whole of humanity. The work suggests that the process of externalisation will be beset with problems as the initiates adjust to a more exoteric and thereby meaty way of living. They will walk amongst us, and we may or may not react badly to a being who is unlike your normal or average Joe or Joanna.

Khul intimates that he received the energetic impulse of the fifth initiation as an old man in 1875 and he is still writing books mid last century.

The work suggests that the Planetary Hierarchy is linked to another one in the system of Sirius.

Khul states numerous times that there are things which he does not yet have knowledge of. He mentions ancient records written in Senzar and does H.P.B.

The purpose of the blue books is in part the launch of the Ageless Wisdom as the basis of a New Religion and to seed the Aquarian Age. The idea is that in the fullness of time humanity will elevate its awareness up the ladder towards a buddhic or intuitional beingness. The notion of which surpasses the comprehension of the multitude at this point in time. The timescale is not specified.

I think it fair to say that humanity has changed vastly in 2000 years. What does the next 2000 hold?

All initiation has related to it a point of crisis, humanity is facing some kind of initiatory process. I’ll speculate that the upcoming point of crisis for humanity is likely in the first instance to be climatic and that this crisis is way closer and will be more profound than anyone thinks. This crisis could, in the second instance, precipitate a war largely due to increased scarcity of planetary resource.

Above the Crown Chakra

Sutratma (devanāgarī: सूत्रात्मन् sūtrātman) is a Sanskrit word composed by sūtra (“thread”) and ātman (“self”), usually translated as the “thread-soul”.

H.P. Blavatsky defined it as follows:

Sûtrâtman (Sk.). Lit., “the thread of spirit”; the immortal Ego, the Individuality which incarnates in men one life after the other, and upon which are strung, like beads on a string, his countless Personalities. The universal life-supporting air, Samashti prau; universal energy

sutratma or life thread of the antahkarana

Antahkarana (devanāgarī: अन्तःकरण Antaḥkaraṇa) is a Sanskrit term that means “internal organ”. In Hindu philosophy it refers to the totality of the mind, including the thinking faculty, memory, the sense of I-ness, and the discriminating faculty.

In Theosophy the term is used with a special meaning that differs from the Hindu. According to H. P. Blavatsky the antahkarana is an aspect or function of the lower mind that retains its original purity, active whenever there is a spiritual aspiration. It is, figuratively speaking, a “path” or “bridge” that acts as a two-way communication. Through antahkarana the spiritual influence of the higher manas is conveyed to the personality, and all good and noble activity of the lower manas can reach the higher, to be assimilated in Devachan

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I mentioned in an earlier post that during the rājā yoga visualisation I constructed for myself the buddhic and atmic sheaths. The idea being that should I be able eventually to raise my consciousness above the mental plane onto the buddhic and then atmic plane I would need to keep my awareness in a “bag” otherwise it would dissipate, perhaps to the point of death.

Also, in daily working at elevating consciousness I built elasticity into the sutratma and antahkarana. The thinking being here that they should not experience plastic deformation or snap.  

Having built the jewel in the centre of the lotus, opened it to reveal the jewel. Om mane padme hum. I then took my awareness above it to observe the monadic light arriving along the central channel onto the prismatic jewel. Following this channel up one reaches the thousand petalled lotus jewel. Which acts like a manhole cover keeping the awareness inside the human bag so to speak. The bag of soft wet matter which is our temporary abode.  I figured that if I followed the phowa of death and opened the crown chakra, I might be able to explore beyond the form.

There is a big caveat should the sutratma and/or antahkarana snap I would deep in the do-do and/or dead.

PLEASE DO NOT ATTEMPT ANY OF WHAT FOLLOWS UNLESS YOUR CONTROL IS IMPECCABLE!!

It is possible to start to “unscrew” the crown chakra. By this I mean start to apply mental torque to it, just as if it was a manhole cover. At first it does not budge but after many weeks it does. When it is “unscrewed” it is possible to elevate the manhole cover. At first only a little.

IMPERATIVE If you unscrew the cover and elevate it you must meticulously reverse all the actions you have taken. What goes up must come down by exactly the same root.

Once I had managed to do this with some control I began taking my consciousness out and above the manhole. At first this was very difficult, and I did it in tiny little steps. A tiny bit further each day so as to do a yoga stretch with the sutratma and the antahkarana.  In time I could get sufficiently above the crown chakra so as to see it from above. Let me say this, it looks pretty damn splendid.

When I got my cancer diagnosis I worked on this over and over. Just in case clog popping time was imminent. Or in case I got stage four. I figured I might be able to check out myself rather than go to Dignitas if things got bad or unbearable. I have rehearsed my own death, which might sound morbid but is pretty practical really.

I know what it feels like out there, so I have no fear of being dead. Dying could be tad painful but being dead is OK.

When we went into town yesterday the manhole cover in the road outside the pharmacy was up and some dudes were doing something down there. A manhole cover does not sound so glamorous as a thousand petalled lotus, but the analogy works from one angle.

sūtrātman

“Sutratma (devanāgarī: सूत्रात्मन् sūtrātman) is a Sanskrit word composed by sūtra (“thread”) and ātman (“self”), usually translated as the “thread-soul”

H.P. Blavatsky defined it as follows:

Sûtrâtman (Sk.). Lit., “the thread of spirit”; the immortal Ego, the Individuality which incarnates in men one life after the other, and upon which are strung, like beads on a string, his countless Personalities. The universal life-supporting air, Samashti prau; universal energy.”