Twenty-Four Books of Esoteric Philosophy

ESOTERIC PSYCHOLOGY - VOLUME II

TREATISE ON THE SEVEN RAYS

VOLUME II

BY

ALICE A. BAILEY

COPYRIGHT 1942 © BY LUCIS TRUST

COPYRIGHT © RENEWED 1970 BY LUCIS TRUST

Copyright ©1998 LUCIS TRUST

Twenty-Four Books of Esoteric Philosophy

CHAPTER I

The Egoic Ray

I. The Growth of Soul Influence

Before taking up our subject as outlined at the close of the previous volume, I would like to speak a

word as to the symbolism we will employ in discussing egoic and personality control. All that is said

in this connection is in an attempt to define and consider that which is really undefinable and which is

so elusive and subtle that though we may call it energy or force, those words ill convey the true idea.

We must, therefore, bear in mind that, as we read and consider this treatise on psychology, we are

talking in symbols. This is necessarily so, for we are dealing with the expression of divinity in time

and space, and until man is consciously aware of his divinity and demonstrating it, it is not possible to do more than speak in parable and metaphor with symbolic intent—to be ascertained through the

medium of the mystical perception and the wisdom of the enlightened man. As is often glibly said with

little real understanding of the significance of the words used, we are dealing with forces and energies.

These, as they cyclically run their course and play upon and intermingle with other energies and

potencies, produce those forms in matter and substance, which constitute the appearance and express

the quality of the great all-enfolding Lives and of the Life in which all "lives and moves and has its

being."

The unfoldment of the human consciousness is signalised sequentially by the recognition of life after

life, of being after being, and the realisation that these lives are in themselves the sum total of all the

potencies and energies whose will is to create and to manifest. In dealing, however, with these energies

and forces, it is impossible to express their appearance, quality and purpose except in symbolic form,

and the following points should therefore be remembered:

1. The personality consciousness is that of the third aspect of divinity, the creator aspect. This works in

matter and substance in order to create forms through which the quality may express itself and so

demonstrate the nature of divinity on the plane of appearances.

2. The egoic consciousness is that of the second aspect of divinity, that of the soul, expressing itself as

quality and as the determining subjective "colour" of the appearances. This naturally varies, according to the ability of the soul in any form to master its vehicle, matter, and to express innate quality through

the outer form.

3. The monadic consciousness is that of the first aspect of divinity, that which embodies divine life—

purpose and intent, and which uses the soul in order to demonstrate through that soul the inherent

purpose of God. It is this that determines the quality. The soul embodies that purpose and will of God

as it expresses itself in seven aspects. The monad expresses the same purpose as it exists, unified in the

Mind of God Himself. This is a form of words conveying practically nothing to the average thinker.

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As these three expressions of the One Great Life are realised by man on the physical plane, he begins to

tune in consciously on the emerging Plan of Deity, and the whole story of the creative process becomes

the story of God's realised purpose.

In the first place, as the third aspect is consciously developed, man arrives at a knowledge of matter, of

substance and of outer creative activity. Then he passes on to a realisation of the underlying qualities

which the form is intended to reveal, and identifies himself with the ego, the soul or solar angel. This

he comes to know as his true self, the real spiritual man. Later, he arrives at the realisation of the

purpose which is working out through the qualities, as they express themselves through the form. The

above paragraphs are only a summation of what has been earlier said, but it is necessary that there

should be real clarity of thought on these matters. It is apparent as we study, how this entire sequential

process of realisation pivots around form manifestation, and has relation to the quality and purpose of

the divine Mind. This will inevitably be clear to the man who has studied the theme of A Treatise on

Cosmic Fire, which deals specifically with the creative process and with manifestation. It deals

therefore with the outer personality expression of that great all-encompassing Life, which we call God,

for lack of a better term. We need to bear in mind that our universe (as far as the highest human

consciousness can as yet conceive of it) is to be found on the seven subplanes of the cosmic physical

plane, and that our highest type of energy, embodying for us the purest expression of Spirit, is but the

force manifestation of the first subplane of the cosmic physical plane. We are dealing, therefore, as far

as consciousness is concerned, with what might be regarded symbolically as the brain reaction and

response to cosmic purpose,—the brain reaction of God Himself.

In man, the microcosm, the objective of the evolutionary purpose for the fourth kingdom in nature is to

enable man to manifest as a soul in time and space and to tune in on the soul purpose and the plan of

the Creator, as it is known and expressed by the seven Spirits before the Throne, the seven planetary

Logoi. But at this point we can only hint at a great mystery, which is that all that the highest of the

Sons of God on our manifested planetary world can grasp is a partial realisation of the purpose and plan

of the Solar Logos, as it is grasped, apprehended and expressed by one of the planetary Logoi Who is

(in His place and term of office) conditioned and limited by His own peculiar point in evolution. A

seventh part of the unfolding Plan is being expressed by our particular planetary Life, and because this

great Being is not one of the seven sacred Lives and is therefore not expressing Himself through one of

the seven sacred planets, the Plan as unfolded upon the Earth is a part of a dual expression of purpose,

and only as another non-sacred planet reaches its consummation can the whole plan for the Earth be

realised. This may not be easily understood, for, it has been said, only those who are initiate can grasp

some of the significance of the statement that "The twain shall be one and together shall express

divinity."

All that concerns humanity at this time is the necessity for a revelation and a gradual apprehension of

the Plan which will enable man to

a. Work consciously and intelligently,

b. Realise the relation of form and quality to life,

c. Produce that inner transmutation which will bring into manifestation the fifth kingdom in nature, the

Kingdom of Souls.

All this has to be accomplished in the realm of conscious awareness or response, through the medium

of steadily improving vehicles or response mechanisms, and with the aid of spiritual understanding and

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interpretation.

With the bigger questions we will not deal. With the consciousness of the life of God as it expresses

itself in the three subhuman kingdoms, we need not concern ourselves. We shall deal entirely with the

following three points:

1. With the strictly human consciousness as it begins with the process of individualisation and

consummates in the dominant personality.

2. With the egoic consciousness, which is that of the solar angel as it begins with the preparation for

initiation on the Path of Discipleship and consummates in the perfected Master.

3. With the monadic realisation. This is a phrase that means absolutely nothing to us, for it concerns

the consciousness of the planetary Logos. This begins to be realised at the third initiation, dominating

the soul and working out through the personality.

Man, the average human being, is a sum total of separative tendencies, of uncontrolled forces and of

disunited energies, which slowly and gradually become coordinated, fused, and blended in the

separative personality.

Man, the Solar Angel, is the sum total of those energies and forces which are unified, blended and

controlled by that "tendency to harmony" which is the effect of love and the outstanding quality of

divinity.

Man, the living Monad, is the veiled reality, and that which the Angel of the Presence hides. He is the

synthetic expression of the purpose of God, symbolised through revealed, divine quality and

manifested through the form. Appearance, quality, life—again this ancient triplicity confronts us.

Symbolically speaking, this triplicity can be studied as:

1. Man.............the Angel.........The Presence.

2. The root.......the lotus...........the fragrance.

3. The bush.......the fire.............the flame.

The work of evolution, being part of the determination of Deity to express divinity through form, is

necessarily, therefore the task of revelation, and as far as man is concerned, this revelation works out as the growth of soul evolution and falls into three stages:

1. Individualisation....................Personality.

2. Initiation...............................Ego.

3. Identification........................ Monad.

1. The Three Stages of Egoic Growth

We must hold the following statements firmly in our minds. The personality is a triple combination of

forces, impressing and absolutely controlling the fourth aspect of the personality which is the dense

physical body. The three personality types of energy are the etheric body, which is the vehicle of vital

energy, the astral body which is the vehicle of the feeling energy or sentient force, and the mental body

which is the vehicle of the intelligent energy of will that is destined to be the dominant creative aspect.

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It is upon this truth that Christian Science has laid the emphasis. These forces constitute the lower

man. The solar angel is a dual combination of energies—the energy of love, and the energy of will or

purpose—and these are the qualities of the life thread. These two, when dominating the third energy of

mind, produce the perfect man. They explain the human problem; they indicate the objective before

man; they account for and explain the energy of illusion; and they point out the way of psychological

unfoldment, which leads man (from the triangle of triplicity and differentiation) through duality to

unity.

These truths are practical and hence we find today such dominant emphasis laid upon the

understanding of the Plan amongst esotericists; hence likewise the work of the psychologists as they

seek to interpret man and hence also their differentiations as to the human apparatus, so that man is

seen—as it were—dissected into his component parts. The recognition is emerging that it is man's

quality which outwardly determines his place on the ladder of evolution, but modern psychology of the

extreme materialistic school erroneously supposes that man's quality is determined by his mechanism,

whereas the reverse condition is the determining factor.

Disciples have the problem of expressing the duality of love and will through the personality. This

statement is a true enunciation of the goal for the disciple. The initiate has the objective of expressing

the Will of God through developed love and a wise use of the intelligence. The above preamble lays

the ground for the definition of the three stages of egoic growth.

What, therefore, is individualisation from the standpoint of the psychological unfoldment of man? It is

the focussing of the lowest aspect of the soul, which is that of the creative intelligence, so that it can

express itself through the form nature. It will eventually be the first aspect of divinity thus to express

itself. It is the emergence into manifestation of the specific quality of the solar angel through the

appropriation, by that angel, of a sheath or sheaths, which thus constitute its appearance. It is the initial

imposition of an applied directed energy upon that triple force aggregation which we call the form

nature of man. The individual, on the way to full co-ordination and expression, appears upon the stage

of life. The self-aware entity comes forth into physical incarnation. The actor appears in process of

learning his part; he makes his debut and prepares for the day of full personality emphasis. The soul

comes forth into dense form and on the lowest plane. The self begins the part of its career which is

expressed through selfishness, leading finally to an ultimate unselfishness. The separative entity begins

his preparation for group realisation. A God walks on earth, veiled by the fleshly form, the desire

nature and the fluidic mind. He is a prey temporarily to the illusion of the senses, and dowered with a

mentality which primarily hinders and imprisons but which finally releases and liberates.

There has been much written in The Secret Doctrine and A Treatise on Cosmic Fire on the subject of individualisation. It can be simply defined as the process whereby forms of life in the fourth kingdom

in nature arrive at:

1. Conscious individuality, through experiencing the life of the senses.

2. The assertion of individuality through the use of the discriminating mind.

3. The ultimate sacrifice of that individuality to the group.

Today, the masses are occupied with the task of becoming conscious of themselves, and are developing

that spirit or sense of personal integrity or wholeness which will eventuate in an increased self-

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assertiveness, that first gesture of divinity. This is well and good, in spite of the immediate

complications and consequences in the world consciousness and state of being. Hence also the need

for the immediate guidance of the disciples in every nation and their training in the life of correct

aspiration, with their subsequent preparation for initiation. The task of the intelligent parent today and

of the wise teacher of the young should be that of turning out, into world activity, those conscious

individuals who will undertake the work of self-assertion in the affairs of today. The mass psychology

of accepting information indiscriminately, of giving prompt mass obedience to imposed limitations of

personal liberty, without due understanding of the underlying reasons, and the consequent blind

following of leaders, will only come to an end through the intelligent fostering of individual

recognition of selfhood and the assertions of the individual as he seeks to express his own ideas. One

of the basic ideas underlying all human and individual conduct, is the necessity for peace and harmony

in order that man may specifically work out his destiny. This is the deep foundational belief of

humanity. The first developed evidence of the emerging self-assertion of the massed individuals must

therefore be turned in this direction, for it will constitute the line of least resistance. There will follow

then the eradication of war and the establishing of those conditions of peace which will bring about the

opportunity for trained and carefully cultured growth. The dictator is the individual who has, under the

process, flowered forth into knowledge and power, and is an example of the effectiveness of the divine

character, when permitted scope and as the product of the evolutionary process. He expresses many of

the divine potentialities of man. But the dictator will some day be an anachronism, for when the many

are at the stage of individual self-awareness and potency and seeking the full expression of their

powers, he will be lost from sight in the assertion of the many. He, today, indicates the goal for the

lower self, for the personality.

Before, however, the many men can be safely self-assertive, there must be an increased appearance of

those who have passed beyond that stage, and of those who know, teach and demonstrate, so that the

many constituting the intelligent group, composed of the self-aware individuals, can then identify

themselves discriminatingly with group purpose, and submerge their separative identities in organised

group activity and synthesis. This is the predominant task of the New Group of World Servers. It

should be the aspiration of the world disciples today. This work of training the individuals in group

purpose must be accomplished in three ways:—

1. By personal, imposed identification with the group, through the experience of understanding, service

and sacrifice. This can well constitute a useful self-imposed experiment.

2. By the education of the masses in the principles underlying group work, and the training of an

enlightened public opinion in these concepts.

3. By the preparation of many in the New Group of World Servers for that great transition in

consciousness which we call initiation.

What, therefore, is Initiation? Initiation might be defined in two ways. It is first of all the entering into

a new and wider dimensional world by the expansion of a man's consciousness so that he can include

and encompass that which he now excludes, and from which he normally separates himself in his

thinking and acts. It is, secondly, the entering into man of those energies which are distinctive of the

soul and of the soul alone—the forces of intelligent love and of spiritual will. These are dynamic

energies, and they actuate all who are liberated souls. This process of entering into and of being

entered into should be a simultaneous and synthetic process, an event of the first importance. Where it

is sequential or alternating, it indicates an uneven unfoldment and an unbalanced condition. There is

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frequently the theory of unfoldment, and a mental grasp anent the facts of the initiatory process before

they are practiced experimentally in the daily life and thus psychologically integrated into the practical

expression of the living process on the physical plane. Herein lies much danger and difficulty, and also

much loss of time. The mental grasp of the individual is ofttimes much greater than his power to

express the knowledge, and we have consequently those outstanding failures and those difficult

situations which have brought the whole question of initiation into disrepute. Many people are

regarded as initiates who are only endeavoring to be initiate. They are not, however, real initiates.

They are those well meaning people whose mental understanding outruns the power of their

personalities to practice. They are those who are in touch with forces which they are not yet able to

handle and control. They have done a great deal of the needed work of inner contact, but have not yet

whipped the lower nature into shape. They are, therefore, unable to express that which they inwardly

understand and somewhat realise. They are those disciples who talk too much and too soon and too

self-centeredly, and who present to the world an ideal toward which they are indeed working, but

which they are as yet unable to materialise, owing to the inadequacy of their equipment. They affirm

their belief in terms of accomplished fact and cause much stumbling among the little ones. But at the

same time, they are working towards the goal. They are mentally in touch with the ideal and with the

Plan. They are aware of forces and energies utterly unknown to the majority. Their only mistake is in

the realm of time, for they affirm prematurely that which some day they will be.

When initiation becomes possible, it indicates that two great groups of energies (those of the triple

integrated personality and those of the soul or solar angel) are beginning to fuse and blend. The energy

of the soul is beginning to dominate and to control the lower types of force, and—according to the ray

of the soul—so will be the body in which that control will begin to make its presence felt. This will be

elaborated later in the section dealing with the rays as they govern the various bodies,—mental,

emotional and physical. It should be remembered that very little egoic control need be evidenced when

the first initiation is taken. That initiation indicates simply that the germ of soul life has vitalised and

brought into functioning existence the inner spiritual body, the sheath of the inner spiritual man, which

will eventually enable the man at the third initiation to manifest forth as "a full-grown man in Christ", and present at that time the opportunity to the Monad for that full expression of life which can take

place when the initiate is identified consciously with the One Life. Between the first and second

initiations, as has been frequently stated, much time can elapse and much change must be wrought

during the many stages of discipleship. Upon this we will later dwell as we study the seven laws of

egoic unfoldment.

Individualisation, carried to its full, consummates as the integrated personality, expressing itself as a

unity through three aspects. This expression of personality involves:—

1. The free use of the mind so that focussed attention can be paid to all that concerns the personal self

and its aims. This spells personality success and prosperity.

2. The power to control the emotions and yet have the full use of the sensory apparatus to sense

conditions, to feel reactions, and to bring about contact with the emotional aspects of other

personalities.

3. The capacity to touch the plane of ideas and to bring them through into consciousness. Even if these

are later subordinated to selfish purpose and interpretation, the man can, however, be in touch with that

which can be spiritually cognised. The free use of the mind presupposes its growing sensitivity to

intuitional impression.

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4. The demonstration of many talents, powers and the working out of genius, and the emphatic bending

of the whole personality to the expression of some one of these powers. There is often an extreme

versatility and an ability to do many outstanding things noticeably well.

5. The physical man is frequently a wonderfully sensitive instrument of the inner, emotional and mental

selves, and gifted with great magnetic power; there is often resilient, though never robust, bodily

health, and great charm and personal outer gifts.

A study of the outstanding individuals in all fields of world expression today, when entirely divorced

from the higher group concepts and the constant spiritual aspiration to serve humanity, will indicate the

nature of the consummated individuality and the success of this part of the divine plan. It should be

carefully noted that the successful demonstration of the dominant individual is just as much a divine

success in its proper place and time as is the case with the great Sons of God. One success, however, is

the expression of the third aspect of divinity as it veils and hides the soul, and the other is the

expression of two aspects of divinity (the second and the third) as they veil and hide the life aspect of

the Monad. When this is grasped, our evaluation of world achievement will undergo change, and we

will see life more truly and divorced from the glamour which distorts our vision and the vision of the

great Personalities as well. It should also be borne in mind that individual separative success is in itself

an evidence of soul activity, for every individual is a living soul, actuating the lower sheaths of bodies,

and proceeding to

1. Build sheath after sheath, life after life, that will be increasingly adequate to its own expression.

2. Produce that sensitivity in the sheaths—sequentially and finally simultaneously—which will enable

them to respond to an ever increasing sphere or measure of divine influence.

3. Integrate the three sheaths into a unity which for three and sometimes seven lives (occasionally

eleven lives) will function as a dominant personality in some field of wide expression, using the energy

of ambition to bring this about.

4. Re-orient the lower individual self so that the realm of its desires and the satisfaction of personality

achievement will eventually be relegated to their rightful place.

5. Galvanise the self-assertive man into that realisation of new achievements which will direct his steps

on to the Path of Discipleship and eventually on to the Path of Initiation.

6. Substitute for past, necessarily self-interested and personal ambition, the needs of the group and the

goal of world service.

Is not the above sufficiently practical?

Initiation carried to its consummation, as far as humanity is concerned, produces the liberated Master

of the Wisdom, free from the limitations of the individual, garnering the fruits of the individualisation

process and functioning increasingly as the solar angel, because focussed primarily in the inner

spiritual body. Awareness of the Presence is thus steadily developed. This fact merits the deep study

and meditation of all disciples. As the three rays which govern the lower triplicity blend and synthesise

and produce the vital personality, and as they in their turn dominate the ray of the dense physical body,

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the lower man enters into a prolonged condition of conflict. Gradually and increasingly, the soul ray,

"the ray of persistent and magnetic grasp", as it is occultly called, begins to become more active; in the brain of the man who is a developed personality, an increased awareness of vibration is set up. There

are many degrees and stages in this experience, and they cover many lives. The personality ray and the

egoic ray at first seem to clash, and then later a steady warfare is set up with the disciple as the

onlooker—and dramatic participator. Arjuna emerges into the arena of the battlefield. Midway

between the two forces he stands, a conscious tiny point of sentient awareness and of light. Around

him and in him and through him the energies of the two rays pour and conflict. Gradually, as the battle

continues to rage, he becomes a more active factor, and drops the attitude of the detached and

uninterested onlooker. When he is definitely aware of the issues involved, and definitely throws the

weight of his influence, desires, and mind on to the side of the soul, he can take the first initiation.

When the ray of the soul focusses itself fully through him, and all his centres are controlled by that

focussed soul ray, then he becomes the transfigured Initiate, and takes the third initiation. The ray of

the personality is occultly "extinguished" or absorbed by the ray of the soul, and all the potencies and attributes of the lower rays become subsidiary to and colored by the soul ray. The disciple becomes a

"man of God",—a person whose powers are controlled by the dominant vibration of the soul ray and

whose inner, sensitive mechanism is vibrating to the measure of that soul ray which—in its turn—is

being itself reoriented to, and controlled by, the monadic ray. The process then repeats itself:—

1. The many rays which constitute the lower separative man are fused and blended into the three

personality rays.

2. These are, in their turn, fused and blended into a synthetic expression of the dominant self-assertive

man, the personal self.

3. The personality rays then become one ray and in their turn become subservient to the dual ray of the

soul. Again, therefore, three rays are blended and fused.

4. The soul rays dominate the personality and the three become again the one, as the dual ray of the

soul and the blended ray of the personality vibrate to the measure of the highest of the soul rays—the

ray of the soul's group, which is ever regarded as the true egoic ray.

5. Then, in time, the soul ray begins (at the third initiation) to blend with the ray of the Monad, the life

ray. The higher initiate is therefore a dual and not a triple expression.

6. In time, however, this realised duality gives place to the mysterious, indescribable process called

identification which is the final stage of soul unfoldment. It is useless to say more for what might be

said could only be comprehended by those preparing for the fourth initiation, and this treatise is written

for disciples and initiates of the first degree.

In these successive stages we can glimpse the vision of what we are and may be. Steadily the

unfolding purpose of our own souls (those "angels of persistent and undying love") should gain fuller

and deeper control over each of us, and this, at any personal cost and sacrifice, should be our steadfast

aim. For this, in truth and sincerity, we should strive.

We have thus touched upon the three great divisions which mark the soul's progress towards its goal.

Through the process of Individualisation, the soul arrives at a true self-consciousness and awareness in

the three worlds of its experience. The actor in the drama of life masters his part. Through the process

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of Initiation, the soul becomes aware of the essential nature of divinity. Participation in full

consciousness with the group and the absorption of the personal and individual into the Whole,

characterise this stage on the path of evolution. Finally comes that mysterious process wherein the soul

becomes so absorbed into that supreme Reality and Synthesis through Identification that even the

consciousness of the group fades out (except when deliberately recovered in the work of service).

Naught is then known save Deity,—no separation of any part, no lesser syntheses, and no divisions or

differentiations. During these processes it might be stated that three streams of energy play upon the

consciousness of the awakening man:—

a. The energy of matter itself, as it affects the consciousness of the inner spiritual man, who is using the

form as a medium of expression.

b. The energy of the soul itself, or of the solar angel, as that energy pours forth upon the vehicles and

produces reciprocal energy in the solar form.

c. The energy of life itself, a meaningless phrase, and one that only initiates of the third initiation can

grasp, for even the discoveries of modern science give no real idea as to the true nature of life.

Life or essential energy is more than the activity of the atom, or of that living principle which produces

self-perpetuation, reproduction, motion, growth, and that peculiar something which we call

"livingness". It may be possible to "create" or produce the lowest or third aspect of life in the scientific laboratories so-called, but to reproduce or create the other and more essential aspects which work out

as the conscious response, the intelligent embryonic purpose which seems to animate all substances,

that is not possible. When the third initiation is reached, man will understand why this impossibility

exists. More cannot be said, for until that initiation is experienced it would not be understood.

To bring more light upon this question of the triple expansion of consciousness (for all these crises are

aspects of one great unfolding purpose or process) which we call individualisation, initiation, and

identification, it should be borne in mind that these words connote something to us today—from the

angle of our present point in evolution, from our inherited teaching and thought habits, and from the

standpoint of modern knowledge and terminologies. Later they may appear in a totally different light

when we know more and the race has advanced further into the light. But from the light which streams

forth from that larger synthesis, and from the angle of vision of Those Whose consciousness is higher

and greater and more inclusive than the human, the significance of these words may appear totally

different. Definition is simply the expression of the immediate understanding of a human mind. But a

definition may later be seen to be imperfect and even false, from the angle of a wider knowledge and a

more inclusive grasp of wholes, (just as is the case with a so-called fact). Hence all definition, and

eventually all facts, will be known to be temporary; all exegesis is but passing in its usefulness. The

basic truths of today may be seen later as simply aspects of still greater truths, and when the greater

truth is grasped, the significance and the interpretation of its formerly important part is seen to be

widely different to what has supposed. This must never be forgotten by any who may read this

Treatise on the Seven Rays. An initiate, reading the three words we have been considering, has a very

different idea about them than has a disciple or a person who has never thought or studied along these

lines, and to whom our vocabulary is novel and strange, conveying little meaning, and that usually

quite incorrect.

In individualisation, the life of God which has been subjected to the processes of growth, stimulation

and development in the three lower kingdoms, becomes focussed in the fourth kingdom in nature, the

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human, through the agency of a "cycle of crisis", and becomes subjected to the influence of soul energy in one of the seven ray aspects. The quality of the form aspect, as embodied in the personality and

expressed by the phrase, "the ray of the personality", becomes subject to the quality of the egoic ray.

Those two great influences play upon and affect each other, interacting all the time, producing

modifications and changes until, slowly and gradually, the ray of the personality becomes less

dominant, and the ray of the soul steadily assumes prominence. Eventually it will be the soul ray that

will be expressed, and not the form ray. This personality or form ray then becomes simply the medium

of expression through which the quality of the soul can make its presence felt in full power. Something

of this idea is conveyed in the ancient occult phrase "the lesser fire must be put out by the greater

light". A symbol of this can be seen in the power of the sun apparently to put out a little fire when it

can pour its heat right into it.

It was earlier pointed out that we can profitably use the words,—Life, Quality, Appearance—in lieu of

Spirit, Soul and Body, for they express the same truth. The quality of matter, built up into human form

and indwelt by the soul or solar angel, is that which normally colours the appearance. Later, this

inherent quality of the appearance changes, and it is the quality nature of Deity (as expressed in the

soul) which obliterates the quality of the forms. During the stage wherein it is the quality of matter

which is the paramount influence, that material radiance makes itself felt in a triple form. These—from

the angle of the entire sweep of the evolutionary process, and as far as the human personality is

concerned—appear sequentially, and qualify the matter aspect with its three major presentations:

1. The quality of physical substance. During this stage of development, the man is almost entirely

physical in his reactions and completely under the ray of his physical body. This is the correspondence

in man to the Lemurian epoch and to the period of pure infancy.

2. The quality of the astral body. This governs the individual for a very long period, and still governs, more or less, the masses of men. It corresponds to the Atlantean period and to the stage of adolescence.

The ray of the astral body is of very great power.

3. The quality of the mental body. This, as far as the race is concerned, is just beginning to wax in

power in this Aryan race to which this era belongs. It corresponds to the stage of maturity in the

individual. The ray of the mind has a very close relation to the solar angel, and there is a peculiar

affiliation between the Angel of the Presence and the mental man. It is this deep-seated, though oft

unrecognised, interplay and cultivated intercourse, which produces the at-one-ment between the soul

and its mechanism, man in the three worlds.

From the angle of these three ray influences, we have (in the life of the aspirant) a recapitulation of the

triple process which we could call the "processes of unfoldment of the Lemurian, Atlantean, and Aryan

consciousness." On the Path of Probation, the ray of the physical body must become subordinated to

the potencies emanating from those soul rays which stream forth from the outer tier of petals in the

egoic lotus. (See A Treatise on Cosmic Fire.) These are the knowledge petals. On the Path of

Discipleship, the astral body is brought into subjection by the ray of the soul as it pours through the

second tier of petals, the love petals. Upon the Path of Initiation, until the third initiation, the ray of the

mental body is subdued by the force of the petals of sacrifice, found in the third tier of petals. Thus the

three aspects of the personality are brought into subjection by the energy emanating from the nine

petals of the egoic lotus. After the third initiation, the whole personality, composed of the three

aspects, becomes sensitive to the energy of pure electric fire or life, as it pours through the "closed bud

at the heart of the egoic lotus."

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The value of the above information consists in the fact that it gives, symbolically, a synthetic picture of

man's unfoldment and higher relations. Its danger consists in the capacity of the human intellect to

separate and divide, so that the process is regarded as proceeding in successive stages, whereas in

reality there is often a paralleling activity going on, and much overlapping, fusing and interrelating of

aspects, of rays and of processes, within the time cycle.

Such is the program for humanity, as it concerns the unfoldment of the human consciousness. The

whole emphasis of the entire evolutionary process is, in the last analysis, placed upon the development

of conscious, intelligent awareness in the life animating the various forms. The exact state of

awareness is contingent upon the age of the soul. Yet the soul has no age from the standpoint of time,

as humanity understand it. It is timeless and eternal. Before the soul there passes the kaleidoscope of

the senses, and the recurring drama of outer phenomenal existence; but throughout all these

occurrences in time and space, the soul ever preserves the attitude of the Onlooker and of the

perceiving Observer. It beholds and interprets. In the early stages, when the "Lemurian

consciousness" characterises the phenomenal man, that fragmentary aspect of the soul which indwells

and informs the human form, and which gives to the man any real human consciousness which may be

present, is inert, inchoate and unorganised; it is devoid of mind as we understand it, and is

distinguished only by a complete identification with the physical form and its activities. This is the

period of slow tamasic reactions to suffering, joy, pain, to the urge and satisfaction of desire, and to a

heavy subconscious urge to betterment. Life after life passes, and slowly the capacity for conscious

identification increases, with a growing desire for a larger range of satisfactions; the indwelling and

animating soul becomes ever more deeply hidden, the prisoner of the form nature. The entire forces of

the life are concentrated in the physical body, and the desires then expressed are physical desires; at the

same time there is a growing tendency towards more subtle desires, such as the astral body evokes.

Gradually, the identification of the soul with the form shifts from the physical to the astral form. There

is nothing present at this time which could be called a personality. There is simply a living, active

physical body, with its wants and desires, its needs and its appetites, accompanied by a very slow yet

steadily increasing shift of the consciousness out of the physical into the astral vehicle.

When this shift, in course of time, has been successfully achieved, then the consciousness is no longer

entirely identified with the physical vehicle, but it becomes centred in the astral-emotional body. Then

the focus of the soul's attention, working through the slowly evolving man, is in the world of desire,

and the soul becomes identified with another response apparatus, the desire or astral body His

consciousness then becomes the "Atlantean consciousness." His desires are no longer so vague and

inchoate; they have hitherto been concerned with the basic urges or appetites,—first, his urge to self-

preservation; then to self-perpetuation through the urge to reproduce; and next, to economic

satisfaction. At this stage we have the state of awareness of the infant and the raw savage. Gradually,

however, we find a steadily growing inner realisation of desire itself, and less emphasis upon the

physical satisfactions. The consciousness slowly begins to respond to the impact of the mind and to the

power to discriminate and choose between various desires; the capacity to employ time somewhat

intelligently, begins to make its presence felt. The more subtle pleasures begin to make their appeal;

man's desires become less crude and physical; the emerging desire for beauty begins to appear, and a

dim sense of aesthetic values. His consciousness is becoming more astral-mental, or kama-manasic,

and the whole trend of his daily attitudes, or his modes of living, and of his character begins to broaden,

to unfold, and to improve. Though he is still ridden by unreasoning desire most of the time, yet the

field of his satisfactions and of his sense-urges are less definitely animal and more definitely emotional.

Moods and feelings come to be recognised, and a dim desire for peace and the urge to find that

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nebulous thing called "happiness" begin to play their part. This corresponds to the period of

adolescence and to the state of consciousness called Atlantean. It is the condition of the masses at this

present time. The bulk of human beings are still Atlantean, still purely emotional in their reactions and

in their approach to life. They are still governed predominantly by selfish desires and by the calls of

the instinctual life. Our earth humanity is still in the Atlantean stage, whereas the intelligentsia of the

world, and the disciples and aspirants, are passing rapidly out of this stage, for they reached

individualisation on the moon chain, and were the Atlanteans of past history.

Workers in the world today should have these facts and sequences most carefully in mind, if they are

rightly to appreciate the world problem, and correctly guide and teach the people. They should realise

that, speaking generally, there is little true mentality with which to work when dealing with the

submerged masses; that they need to be oriented towards the truly desirable, more than towards the

truly reasonable, and the right direction of the energy of desire, as it expresses itself in the untutored,

easily-swayed masses, should be the effort of all who teach.

In the more advanced people of the world today, we have the functioning of the mind-body; this is to

be found in a large scale in our Western civilisation. The energy of the ray of the mental body begins

to pour in, and slowly to assert itself. As this happens, the desire nature is brought under control, and

consequently the physical nature can become more definitely the instrument of mental impulses. The

brain consciousness begins to organise and the focus of energies begins to shift gradually out of the

lower centres into the higher. Mankind is developing the "Aryan consciousness" and is reaching

maturity. In the more advanced people of the world, we have also the integration of the personality and

the emergence into definite control of the personality ray, with its synthetic, coherent grip of the three

bodies and their fusing into one working unit. Later, the personality becomes the instrument of the

indwelling soul.

The above is a simple and direct statement of a long and difficult evolutionary unfoldment. Its very

simplicity will indicate that we have only dealt with the broad outlines, and have ignored the infinite

detail of process. The work starts at Individualisation, and continues through the two final stages of

Initiation and Identification. These three stages mark the progress of the soul consciousness from that

of identification with the form to that of identification with the Self. These three words—

individualization, initiation and identification,—cover the whole process of man's career from the time he emerges into the human kingdom till he passes out of it at the third initiation, and functions freely in

the fifth kingdom, the kingdom of God. By that time, he has Iearnt that consciousness is free and

unlimited, and can function in form or out of form according to the behest of the soul, or as the Plan

can best be served. The soul is then in no way conditioned by form. Just as man can express himself in

what is called three-dimensional living, so, by the time he takes the third initiation, he can function

actively and consciously in four dimensions, and in the final stages of the Path of Initiation he becomes

active fifth-dimensionally.

As we consider these various degrees of expanding awareness, the significant fact to be borne in mind

is that through it all there is one steady, sequential unfoldment taking place. The life of the soul, in this

great life cycle which we call human incarnation, passes on the phenomenal plane through all the

stages with the same direction, power, steadiness in growth and in the adaptability of form to

circumstance and environment, as does the life of God as it flows through the various Kingdoms in

nature from age to age. The thread of the unfolding consciousness can be traced with clarity in all.

Forms are built, used and discarded. Cycles of lives bring the forms into certain phases of unfoldment

needed by the progressively inclusive consciousness. Other and later cycles demonstrate the definite

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and specific effects of this developed consciousness, for some lives are predominantly fruitful in

producing causes (which is a paradoxical sentence with deep meaning) and others in working off the

effects of the earlier initiated causes. This is a point not often emphasised. Still later cycles of lives

bring these two aspects—consciousness and form—into a greater rapport, and thus produce an entirely

different type of life. The correspondence to these cycles can be seen working out in the life and

consciousness of the planetary Logos, as that great Life seeks expression through the medium of the

four kingdoms in nature.

However, (and this is the fact of supreme importance), all this activity, all this directed unfoldment, all

this evolving purpose and livingness, all the events in all the kingdoms of nature, and all the phases of

life-conditioning in the human family, plus the kaleidoscope of events, the emergence of characteristics

and tendencies, the appearance of forms with their unique colouring, qualities and activities, the

syntheses and fusions, the urges, instincts and aspirations, the manifested loves and hates (as

expressions of the great law of attraction and repulsion), the producing of civilisations, of the sciences

and arts in all their wonder and beauty,—all this is but the expression of the will-to-be of certain

Beings or Lives. Their consciousness so far transcends the human that only the initiate of high degree

can enter into Their true Plan. What we see today is only the expression of Their energies in the

processes of form-making and of the evolution of consciousness. The Plan, as it is sensed by the world

disciples, in the attempt to work and cooperate with it, is only the sensing of that portion of it which

concerns the human consciousness. We have not yet been able to catch even a glimmer of the vastness

of the synthetic Plan for evolutions other than human, both superhuman and subhuman; nor can we

grasp the fabric of God's ideal as it underlies the sum total of the manifested processes, even upon our

little planet. All we really know is the fact of the Plan, and that it is very good; that we are enfolded

within it and subject to it.

Herein may be found a clue to the difficult problem of free will. It might be said that within the limits

of the intelligent direction of the intelligent man there is free will, as far as activity in the human

kingdom is concerned. Where no mind activity is present and where there is no power to discriminate,

to analyse and to choose, there is no free will. Within the vaster processes of the Plan, however, as it

includes the entire planetary evolution, there is, for the tiny unit, man, no free will. He is subject, for

instance, to what we call "acts of God", and before these he is helpless. He has no choice and no

escape. Herein lies a hint upon the working of karma in the human kingdom; karma and intelligent

responsibility are inextricably woven and interwoven.

As we close our discussion of the three steps of Individualisation, Initiation, and Identification, which mark the progress of the soul from identification with form until it loses itself and its own identity in a

higher identification with the Absolute One, let us carry our thoughts forward to that point in time and

space wherein the spiritual consciousness releases itself from all the categories of awareness and all

differentiations, and from the final sense of selfhood, and merges itself in that sublime condition in

which self-centredness (as we understand it) disappears. We shall later consider the stages wherein the

soul—impelled thereto by its peculiar ray qualities—appropriates to itself (for purposes of experience)

those forms which can be expressive of, and responsive to, the many types of divine awareness.

It should be noted here, therefore, that there are, literally, two points of identification in the long

experience of the soul. One marks the stage wherein form, matter, substance, time and space are

controlling factors, and imprison the soul within their types of consciousness. This connotes

identification with form life. The other connotes identification with all that lies outside of form

expression and is released from it. What that may be lies beyond the grasp of our present advanced

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humanity, and is only known in its true significance by such great Existences as the Christ, the Buddha

and Those of analogous rank in the Hierarchy of Lives. The qualities generated and developed through

the first of these identifications persist and colour the conscious realisation, and it must be remembered

that the final identification is the result of the experience gained through the medium of the first. These

qualities will vary according to the dominance of one or other of the ray energies, but there will be—in

the final stages—no consciousness of quality or ray type, but simply a state of Being or of livingness

that realises identification with the Whole and which, at the same time, holds in solution (if one may

use so unsatisfactory a term) all the results of the lesser identifications, the various differentiations and

distinctions, and the many ray instincts, impulses, and intuitions. The garnered and expressed qualities,

and the possible actions and reactions and awarenesses are equally eternally present and capable of re-

acquisition at will, but they are all held below the threshold of consciousness. Livingness, Being,

Wholeness and Unity are the distinctive characteristics of this highly evolved stage, which is, in its

turn, the foundation for that higher evolutionary cycle of which we know nothing but which is hinted at

in A Treatise on Cosmic Fire and in all references to the seven Paths which open up before the adept of

the fifth initiation. Absorption into the One Life is the nature of this elevated state of consciousness.

Freedom from all that is implied in the use of the words Form and Ego is the major characteristic, and,

therefore, many ancient Scriptures, when attempting to deal with and explain this supernormal and

superlative condition, are forced back into the use of negatives, and the so-called "doctrine of

negation". Only by indicating what this state or condition of awareness is not, can any idea be

conveyed of what it essentially is. The negations thus met with (and frequently misunderstood by the

occidental reader) are, therefore, the result of the futility and inadequacy of language to express the

Reality then known.

After the major initiations are undergone, the state of consciousness of the illumined and liberated

adept is such that language serves only to blind and to hinder true understanding. The consciousness of

the initiate is of so lofty a nature that it can only be described in terms of release, of negation, and

through the emphasis of that which it is not. It is a state of No-thing and Non-ego, for all egoic

awareness is superseded by a state of Being and of consciousness which is only capable of

comprehension and expression when form life is of no further use to the perfected spiritual life. It is a

state of non-individuality, yet with the subconscious knowledge and gains of the individual experience.

The centre of consciousness is so far removed from any individual separate identity that that particular

factor has faded entirely out, and only the macrocosmic life is sentiently realised. It is a state of

nonactivity from our present angle of vision, because all individual reactions to the activity of matter or

to that state of being which we call egoic, have dropped away, and Life and Mind can no longer be

swept into motion by any of the factors which have hitherto produced what we have called soul activity

and form existence.

Nevertheless, though the consciousness is other than all that has been hitherto known, and though it can

only be expressed in terms of negation, the truth must be borne constantly in mind that the greater

awareness must always include the lesser awarenesses. Consequently all possible actions and

reactions, identifications and focussings, awarenesses and contacts, ray impulses, approaches and

withdrawals, and all possible expressions of the divine activity and qualities, phenomenal and non-

phenomenal, are included in the state of Being which is now the natural state of the liberated and

enlightened spiritual Existence. All are possible of recovery through the will or in response to a need,

but the spiritual Being is no longer held by them or identified with them. Each of the stages on the

great Path of Liberation or Enlightenment with which we have been concerned—Individualisation,

Initiation and Identification—have led the Life or the spiritual, interior man, from point to point, from

quality to quality, from realisation to realisation, from phenomenal appearance to spiritual living, from

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physical awareness to sentient, emotional awareness, and from that to mental differentiation and

separateness. He has been carried from hell to heaven, from heaven to Nirvana, from the life-

conditioning of the personal Ego to that of the group soul, and thence to that of the liberated state of

pure intuitional life. He has passed from form experience as a whole to that complete freedom from all

vibratory impressions which it is the nature of pure Being (divorced from phenomenal existence) to

demonstrate. But at the same time, nothing is lost of capacity, or quality or of sentient awareness. This

is beautifully expressed for us in the words of the Old Commentary, found in the archives of the

Masters.

"The quality of life fades out. It flickers and is gone. Yet the Blessed Ones reveal at will that quality.

The colour pure remains.

The nature of life in form fails to appear. It flashes forth a little while, then disappears. The Blessed

Ones, at will, can take a form, yet are not then the form.

The seven great rays sweep into manifested life. They are, and then are not. All is and all is not. But

the Blessed Ones at any time can sweep forth into manifested light. They carry then the potencies of

spirit to meet the need expressed. Light holds Them not; Their purpose is not imprisoned; Their will is

not subdued. They appear and disappear at will."

(An expression of the truth of this can be seen demonstrating in the world each full moon of May, when

the Buddha flashes forth into manifestation, for the fulfillment of the Plan and at the urgent behest of

His own spiritual will.)

"Naught holds the Blessed Ones. Neither the deities nor form; neither desire nor mind; nor any quality

of life. Pure life they are; pure being and pure will; pure love and pure intent; this is all that

unenlightened man can grasp, and only that in part.

The Blessed Ones are not, and yet They are.

The Blessed Ones know naught, and yet know all.

The Blessed Ones love not, yet offer love divine.

The Blessed Ones remember not, yet all is recollection.

The Blessed Ones remain in isolation pure; and yet at will can take a form.

The Blessed Ones dwell ever in the high and lofty place, yet oft can walk on earth in light phenomenal.

The Blessed Ones manifest not through form; yet are all forms and all intents."

Then the Old Commentary runs through what would constitute many pages of writing, shewing that the

Blessed Ones are naught and yet are all there is; that They possess nothing and yet are in Themselves

the expression of all reality; that They dwell nowhere and yet are found everywhere; that They have

faded out and yet are shining in full radiance and can be seen. Negation after negation is piled up, only

promptly to be contradicted in an effort to shew how divorced from, and yet inclusive of, form is the

life of the Blessed Ones. It ends with the wonderful injunction:—

"Therefore be full of joy, O pilgrim on the Way towards enlightened Being, for gain and loss are one;

darkness and light eternally reveal the True; love and desire eternally invoke the Life.

Naught disappears but pain. Nothing remains but bliss,—the bliss of knowledge true, of contact real,

of light divine, the Way to God."

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Such is the true goal, as yet unrealisable by us. What is it that we are endeavoring to do? We are

treading the Way of Release, and on that way, all drops from our hands; everything is taken away, and

detachment from the world of phenomenal life and of individuality is inevitably forced upon us. We

are treading the Way of Loneliness, and must learn eventually that we are essentially neither ego nor

non-ego. Complete detachment and discrimination must finally lead us to a condition of such complete

aloneness that the horror of the great blackness will settle down upon us. But when that pall of

blackness is lifted and the light again pours in, the disciple sees that all that was grasped and treasured,

and then lost and removed, has been restored, but with this difference—that it no longer holds the life

imprisoned by desire. We are treading the Way that leads to the Mountain Top of Isolation, and will

find it full of terror. Upon that mountain top we must fight the final battle with the Dweller on the

Threshold, only to find that that too is an illusion. That high point of isolation and the battle itself are

only illusions and figments of unreality; they are the last stronghold of the ancient glamour, and of the

great heresy of separateness. Then we, the Beatific Ones, will eventually find ourselves merged with

all that is, in love and understanding. The isolation, a necessary stage, is itself but an illusion. We are

treading the Way of Purification and step by step all that we cherish is removed,—lust for form life,

desire for love, and the great glamour of hatred. These disappear and we stand purified and empty.

The distress of emptiness is the immediate result; it grips us and we feel that the price of holiness is too

high. But, standing on the Way, suddenly the whole being is flooded with light and love, and the

emptiness is seen as constituting that through which light and love may flow to a needy world. The

purified One can dwell then in that place where dwell the Blessed Lords, and from that place go forth

to "illumine the world of men and of the deities".

There are four ways which stretch before the disciples of the Lord of the World. They must all be

trodden before the inner Being is released, and the liberated Son of God can enter, at will, what are

symbolically called "the four gates into the City of Shamballa",—that city of the Most High God,

which is ever swept by the Life of Those who have achieved liberation through loneliness, detachment,

isolated unity, and purification. A realisation of the goal and the way to that goal is of service at this

time, and it is to this realisation that the teachers of humanity seek to stimulate the Sons of God.

According to the ray type or quality, so will be the reaction of the life to the great stages of

Individualisation, Initiation, and Identification. This is a major occult platitude, but it is one that is

much in need of consideration and reflection. Let us bear in mind always that we are considering

qualities which govern appearances and express the life. What is called in the Eastern literature "the

Blessed One" refers to One who is perfectly expressing some ray quality through some chosen

phenomenal appearance, which is assumed at will for purpose of service, but which in no way

constitutes a limitation and in no way holds the Blessed One a prisoner, because His consciousness is in

no way identified with the phenomenal appearance, nor with the quality it expresses.

a. INDIVIDUALISATION AND THE SEVEN RAY TYPES

We will express the reaction of these seven ray types to the process of Individualisation (which is the

process of identification with form) by seven occult statements which can, if properly understood, give

the keynote of the new psychology. They state the major impulse, the native quality, and the technique

of unfoldment.

Ray One

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"The Blessed One flies like an arrow into matter. He destroys (or ruptures) the way by which he might

return. He grounds himself deeply in the depths of form.

He asserts: 'I will return. My power is great. I will destroy all obstacles. Nothing can stop my

progress to my goal. Around me lies that which I have destroyed. What must I do?'

The answer comes: 'Order from chaos, O Pilgrim on the way of death, this is the way for you. Love

you must learn. Dynamic will you have. The right use of destruction for the furtherance of the Plan,

must be the way for you. Adherence to the rhythm of the planet will release the hidden Blessed One

and order bring.'"

Ray Two

"The Blessed One built him an ark. Stage by stage he built it, and floated upon the bosom of the

waters. Deeply he hid himself, and his light was no more seen,—only his floating ark.

His voice was heard: 'l have built and strongly built, but am a prisoner within my building. My light is

hidden. Only my word goes forth. Around me lie the waters. Can I return from whence I came? Is

the word strong enough to open wide the door? What shall I do?'

The answer came: 'Build now an ark translucent, which can reveal the light, O Builder of the ark. And

by that light you shall reveal the lighted way. The power to build anew, the right use of the Word, and

the using of the light,—these will release the Blessed One, deep hidden in the ark.'"

Ray Three

"The Blessed One gathered force. He hid himself behind a veil. He rolled himself within that veil, and

deeply hid his face. Naught could be seen but that which veiled, and active motion. Within the veil

was latent thought.

The thought reached forth: 'Behind this veil of maya I stand, a Blessed One, but unrevealed. My

energy is great, and through my mind I can display the glory of divinity. How can I, therefore,

demonstrate this truth? What shall I do? I wander in illusion.'

The word went forth: 'All is illusion, O Dweller in the shadows. Come forth into the light of day.

Display the hidden glory of the Blessed One, the glory of the One and Only. The glory and the truth

will rapidly destroy that which has veiled the truth. The prisoner can go free. The rending of the

blinding veil, the clear pronouncing of the truth, and practice right will render to the Blessed One that

golden thread which will provide release from all the maze of earth existence.'"

Ray Four

"The Blessed One rushed forth to combat. He saw existence as two warring forces, and fought them

both. Loaded with the panoply of war, he stood midway, looking two ways. The clash of battle, the

many weapons he had learned to use, the longing not to fight, the thrill of finding those he fought were

but brothers and himself, the anguish of defeat, the paean of his victory,—these held him down.

The Blessed One paused and questioned: 'Whence come the victory and whence defeat? Am I not the

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Blessed One Himself? I will invoke the angels to my aid.'

The trumpet sound went forth: 'Rise up and fight, and reconcile the armies of the Lord. There is no

battle. Force the conflict to subside; send for the invocation for the peace of all; form out of two, one

army of the Lord; let victory crown the efforts of the Blessed One by harmonising all. Peace lies

behind the warring energies.'"

Ray Five

"The Blessed One came forth in ignorance. He wandered in a darkness deep of spirit. He saw no

reason for this way of life. He sought among the many threads that weave the outer garment of the

Lord, and found the many ways there be, leading to the centre of the web eternal. The forms that

weave that web hide the divine reality. He lost himself. Fear entered in.

He asked himself: 'Another pattern must be woven; another garment formed. What shall I do? Shew

me another way to weave.'

The Word for him came forth in triple form. His mind responded to the vision clear evoked:—'The

truth lies hidden in the unknown Way. The Angel of the Presence guards that Way. The mind reveals

the Angel and the door. Stand in that Presence. Lift up thine eyes. Enter through that golden door.

Thus will the Angel, who is the shadow of the Blessed One, reveal the open door. That Angel too must

disappear. The Blessed One remains and passes through that door into the light sublime.'"

Ray Six

"The Blessed One caught the vision of the Way, and followed the Way without discretion. Fury

characterised his efforts. The way led down into the world of dual life. Between the pairs of opposites,

he took his stand, and as he swung pendent between them, fleeting glimpses of the goal shone forth.

He swung in mid-heaven. He sought to swing into that radiant place of light, where stood the door

upon the higher Way. But ever he swung between the pairs of opposites.

He spoke at last within himself: 'I cannot seem to find the Way. I try this way, and tread with force

that way, and always with the keenest wish. I try all ways. What shall I do to find The Way?

A cry went forth. It seemed to come from deep within his heart: 'Tread thou, O Pilgrim on the Way of

sensuous life, the middle, lighted way. It passes straight between the dual worlds. Find thou that

narrow, middle way. It leads you to your goal. Seek that perceptive steadiness which leads to proved

endurance. Adherence to the chosen Way, and ignoring of the pairs of opposites, will bring this

Blessed One upon the lighted way into the joy of proved success.'"

Ray Seven

"The Blessed One sought the pathway into forms but held with firmness to the hand of the Magician.

He sought to reconcile the Pilgrim, who was himself, to life in form. He sought to bring the world of

disorder in which he found himself into some kind of order. He wandered far into the deepest depths

and became immersed in chaos and disorder. He could not understand, yet still held to the hand of the

Magician. He sought to bring about that order that his soul craved. He talked with all he met, but his

bewilderment increased.

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To the Magician thus he spoke: 'The ways of the Creator must be good. Behind all that which seems

to be, must be a Plan. Teach me the purpose of it all. How can I work, immersed in deepest matter?

Tell me the thing that I must do?'

The Magician said: 'Listen, O Worker in the furthest world, to the rhythm of the times. Note the

pulsation in the heart of that which is divine. Retire into the silence and attune yourself unto the whole.

Then venture forth. Establish the right rhythm; bring order to the forms of life which must express the

Plan of Deity.'

For this Blessed One release is found in work. He must display his knowledge of the Plan by the

sounding of those words which will evoke the Builders of the forms and thus create the new."

It might be of value, if here were summarized in more simple and less occult terms, the significance of

the above esoteric stanzas, to express their true meaning in a few succinct and terse phrases. The

stanzas are of no use unless they convey to the ray types among the students of this Treatise some

useful meaning, whereby they can live more truly.

The individualised Spirit expresses itself through the various ray types in the following manner:—

Ray One

Dynamic one-pointedness.

Destructive energy.

Power realised selfishly.

Lovelessness.

Isolation,

A longing for power and authority.

Desire to dominate.

Expressed strength and self-will,

leading to

A dynamic use of energy for the furtherance of the Plan.

The use of destructive forces in order to prepare the way for the Builders.

The will to power in order to cooperate.

Power realised as the major weapon of love.

Identification with the rhythm of the Whole.

The cessation of isolation.

Ray Two

The power to build for selfish ends.

Capacity to sense the Whole and to remain apart.

The cultivation of a separative spirit.

The hidden light.

The realisation of selfish desire.

Longing for material well-being.

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Selfishness, and subordination of all soul powers to this end,

leading to

Building wisely, in relation to the Plan.

Inclusiveness.

A longing for wisdom and truth.

Sensitivity to the Whole.

Renunciation of the great heresy of separativeness.

The revelation of the light.

True illumination.

Right speech through generated wisdom.

Ray Three

Force manipulation through selfish desire.

Intelligent use of force with wrong motive.

Intense material and mental activity.

The realisation of energy as an end in itself.

Longing for glory, beauty and for material objectives.

Submergence in illusion, glamour, and maya,

leading to

The manipulation of energy in order to reveal beauty and truth.

The use of forces intelligently for the furtherance of the Plan.

Ordered rhythmic activity in cooperation with the Whole.

Desire for right revelation of divinity and light.

Adherence to right action.

The revelation of glory and good will.

Ray Four

Confused combat.

The realisation of that which is high and that which is low.

The darkness which precedes form expression.

The veiling of the intuition.

The sensing of inharmony, and cooperation with the part and not the whole.

Identification with humanity, the fourth Creative Hierarchy.

Undue recognition of that which is produced by speech.

Abnormal sensitivity to that which is the Not Self.

Constant points of crisis,

leading to

Unity and harmony.

The evocation of the intuition.

Right judgment and pure reason.

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The wisdom which works through the Angel of the Presence.

I could here point out a constant misconception on the part of esotericists. This Fourth Ray of

Harmony, Beauty and Art is not the ray, per se, of the creative artist. The creative artist is found

equally on all rays, without exception. This ray is the ray of the intuition and of the harmonising of all

that has been achieved through the activity of form life, as later synthesised and absorbed by the solar

angel; it manifests eventually as all that can be evoked and evolved through the power of the One Life

(the Monad) working through form expression. It is the point of meeting for all the energies flowing

through the higher spiritual triad and the lower triplicity.

Ray Five

The energy of ignorance.

Criticism.

The power to rationalise and destroy.

Mental separation.

Desire for knowledge. This leads to material activity.

Detailed analysis.

Intense materialism and temporarily the negation of Deity.

Intensification of the power to isolate.

The implications of wrong emphasis.

Distorted views of truth.

Mental devotion to form and form activity.

Theology,

leading to

A knowledge of reality.

The realisation of the soul and its potentialities.

Power to recognize and contact the Angel of the Presence.

Sensitivity to Deity, to light and to wisdom.

Spiritual and mental devotion.

The power to take initiation. (This is a point of real importance.)

Ray Six

Violence. Fanaticism. Willful adherence to an ideal.

Short sighted blindness.

Militarism and a tendency to make trouble with others and with groups.

The power to see no point except one's own.

Suspicion of people's motives.

Rapid reaction to glamour and illusion.

Emotional devotion and bewildered idealism.

Vibratory activity between the pairs of opposites.

Intense capacity to be personal and emphasise personalities,

leading to

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Directed, inclusive idealism.

Steadiness of perception through the expansion of consciousness.

Reaction to, and sympathy with, the point of view of others.

Willingness to see the work of other people progress along their chosen lines.

The choosing of the middle way.

Peace and not war. The good of the Whole and not the part.

Ray Seven

Black magic, or the use of magical powers for selfish ends.

The power to "sit upon the fence" till the selfish values emerge.

Disorder and chaos, through misunderstanding of the Plan.

The wrong use of speech to bring about chosen objectives.

Untruth.

Sex magic. The selfish perversion of soul powers.

leading to

White magic, the use of soul powers for spiritual ends.

The identification of oneself with reality.

Right order through right magic.

Power to cooperate with the Whole.

Understanding of the Plan.

The magical work of interpretation.

Manifestation of divinity.

A close study of the above suggested phrases, showing as they do the wrong and the right major

expressions of ray force, will aid the student correctly to comprehend his own ray nature, and also

whereabouts he stands in his development. One of the major faults of disciples today is the paying of

too close attention to the faults, errors and activities of other disciples, and too little attention to their

own fulfillment of the law of Iove, and to their own dharma and work. A second failing of disciples

(and particularly of the working and accepted disciples in the world at this present time) is incorrect

speech conveying ambiguous meanings and motivated by criticism, or by an individual desire to shine.

In olden days, the neophyte was forced into a prolonged silence. Speech was not permitted. This was

inculcated as a check upon physical utterance of wrong words and ideas, based on inadequate

knowledge. Today, the neophyte must learn the same lesson of attention to personal perfection and to

personal work through the means of that inner silence which broods over the disciple and forces him to

attend to his own work and business, leaving others free to do the same, and so learn the lesson of

experience. A great deal of present right activity is hindered by the speech interplay between disciples,

and much time is lost through wordy discussion of the work and activities of other disciples.

Humanity, as a whole, needs silence at this time as never before; it needs time in which to reflect, and

the opportunity to sense the universal rhythm. Modern disciples, if they are to do their work as desired

and to cooperate with the Plan correctly, need that inner reflective quiet which in no way negates

intense outer activity but which does release them from wordy criticisms, feverish discussions, and

constant preoccupation with the dharma, the motives and the methods of their fellow disciples.

b. THE RAYS AND INITIATION

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It will not be possible for me to make clear the ray reactions to the final process which we have

considered briefly, namely the stage in the liberation of the spirit which we call Identification. All that

is possible, even in the case of Initiation, is to give the elementary stanzas which convey to accepted

disciples some of the significance of the first initiation. As regards identification, the reactions of the

illumined initiate are made available to his intelligence in symbolic form, but if these forms were

described, they would be completely misunderstood. When the third initiation takes place and the

wider open door looms before the initiate, he will then discover the meaning of that type of realisation

which is here called (for lack of a better name) Identification.

Ray One

"The Angel of the Presence stands within the light divine—the centre and the meeting place of many

forces.

These forces meet and blend. They focus in the head of him who stands before the Angel.

Eye to eye, and face to face, and hand to hand, they stand. Will reinforces will, and love meets love.

The will-to-power merges with the will-to-love and strength with wisdom meets. These two are one.

From that high spot of unity, the One who is released stands forth and says:—

'I return from whence I came; from the formless to the world of form I make my way. I will to be. I

will to work. I will to serve and save. I will to lift the race. I serve the Plan with will, the Whole with power.'"

Ray Two

"The Angel of the Presence draws the wanderer to him. Love divine attracts the seeker on the Way.

The point of merging is achieved.

Mouth to mouth, the breath is drawn forth, and the breath is drawn in. Heart to heart, the beating of

these twain is merged in one. Foot to foot, the strength is passed from the greater to the less, and thus

the Way is trodden.

Force inspires the Word, the Breath. Love inspires the heart, the life. Activity controls the treading of

the Way. These three produce the merging. All then is lost and gained.

The word goes forth: 'I tread the Way of Love. I love the Plan. Unto that Plan, I surrender all I have.

Unto the Whole, I give my heart's deep love. I serve the Plan; I serve the Whole with love and

understanding.'"

Ray Three

"The Angel of the Presence stands within the centre of the whirling forces. For ages long, thus has he

stood, the centre of all energies from above and from below.

With intelligence, the Angel works to make the One Who is above and the one who is below to blend

and be as one. With twelve clear notes, the hour sounds forth, and then the two are one. The Angel

stands entranced.

Ear to ear, breast to breast, right hand to left, the two (who are the three) produce the merging of their

lives. Glory shines forth. Truth is revealed. The work is done.

Then man, who is the soul, cries forth with power:—'I understand the Way—the inner Way, the silent

Way, the manifested Way, for these three Ways are one. The Plan proceeds upon the outer Way; it

shews itself. The Whole will stand revealed. That Plan I know. I will, with love and mind, to serve that Plan.'"

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Ray Four

"The Angel of the Presence stands in his beauty rare upon the lighted Way. The glow of the Presence

pours throughout the field of combat and ends, in peace, the strife.

The warrior stands revealed. His work is done. Back to back, the Angel and the Warrior stand, their

auras meeting in a radiant sphere of light. The two are one.

The Voice goes forth:—'Harmony is restored and the beauty of the Lord of Love shines forth. Such is

the Plan. Thus is the Whole revealed. The higher and the lower meet; form and the formless merge

and blend, and know themselves as one. In harmony with all united souls, I serve the Plan.'"

Ray Five

"The Angel of the Presence serves the three—the One above, the one below, and the One who ever is.

[This refers to the fact that on the fifth plane the Angel is definitely met and known, and the three

aspects of the higher triad, buddhi, the abstract mind and spirit, plus the ego in the causal body, and the

lower mind are here blended and fused.]

The great Triangle begins its revolutions, and its rays reach out in all directions, and permeate the

Whole.

The man and Angel face each other, and know themselves to be the same. The light that radiates from

the heart, the throat, and from the centre which stands midway meet and merge. The two are one.

The Voice that speaks within the silence can be heard: 'The power that reaches from the highest point

has reached the lowest. The Plan can now be known. The Whole can stand revealed. The love that

stretches from the heart, the life that issues forth from God, have served the Plan. The mind that

gathers all with wisdom into the boundaries of the Plan has reached the outer limits of the sphere of

God's activity. That power informs my life. That love inspires my heart. That mind enlightens all my

world. I therefore serve the Plan.'"

Ray Six

"The Angel of the Presence reaches down, and, at the midway point, pierces the fog of glamour. The

Path stands clear.

The One who treads the path and stops to fight, who wrestles blindly with the two who seek to hinder

and to blind, sees the Way free. It stands revealed. He ceases from the clamour and the fight. He finds

his way into the Presence.

Knee to knee, and foot to foot, they stand. Hand to hand, and breast to breast, forehead to forehead, see

them stand. And thus they merge and blend.

The trumpet call goes forth: 'The warfare is no more. The battle ends. The glamour and the clouds

have disappeared. The light and glory of the Way is here. That light reveals the Plan. The Whole is

with us now. The purpose is revealed. With all I have, I serve that Plan.'"

Ray Seven

"The Angel of the Presence lifts one hand into the blue of heaven. He plunges deep the other into the

sea of forms. Thus he connects the world of form and formless life. Heaven to earth he brings; earth

into heaven. This the man, who stands before the Angel, knows.

He grasps the meaning of the painted sign which the Angel holds aloft. [Then follows a phrase which

is incapable of translation into modern language. It signifies that complete merging which the mystic

endeavours to express in terms of the "marriage in the heavens", and which has been wrongly twisted

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into the false teaching anent sex magic. This phrase, expressed by a painted symbol, symbolises

complete unity between the outer and the inner, the objective and the subjective, between spirit and

matter, and between the physical and the essential.]

The two are one. Naught more remains to grasp. The Word is manifest. The work is seen complete.

The Whole is visioned. The magic work is wrought. Again the two are one. The Plan is served. No

word need then be said."

These phrases are an attempt to express some of the realisations of the true initiate when he stands—at

the third initiation—before the Angel and sees that Angel also pass away, so that naught is left but

conscious knowledge and realisation. Although this statement may signify but little to us at present, it

will, nevertheless, serve to demonstrate the futility of dealing with the secrets of the mysteries and with

initiation through the medium of words. When this is better realised, the true work of the Masonic

dramas will begin to measure up to the need.

This section expresses some of the basic emerging truths which will carry meaning to the senior

disciples and the initiates of the world, who are battling, at this time, in the service of the Plan. They

are present in the world at this time, and their work is bearing fruit, but they need at times the incentive

of the future achievable glory to aid them to carry on.

This treatise is, therefore, somewhat abstruse and quite symbolical. It may appear difficult to

comprehend, and it may mean little to some and nothing at all to others. If the disciples of the world

are truly struggling and if they are applying practically the teaching given, as far as in them lies, they

will find as time elapses, and their reason and intuition awaken, that such symbolic and abstruse

statements become clearer and clearer, serving to convey the intended teaching. When this happens,

the Angel of the Presence approaches ever closer, and lights the disciple on his way. The sense of

separateness diminishes until, at last, light permeates the darkness, and the Angel dominates the life.

2. The Two Cycles of Egoic Appropriation

We shall now enter upon a somewhat technical consideration of the relation of the Ego and its ray to

the sheaths or vehicles through which it must express itself, and through which it must enter into

contact with certain phases of divine experience. The foundation of what is here elaborated in relation

to the cycles of appropriation, will be found briefly touched upon in A Treatise on Cosmic Fire (pages

787-790), and the following statements, gathered from those pages, will be elucidated in the succeeding

pages.

1. As the ego or soul appropriates to itself a sheath for expression and experience, points of crisis will

inevitably occur:—

a. The work of passing onto a particular plane for purposes of incarnation is one such point. This

concerns the passing down to a lower plane, or from a lower plane onto a higher. Indications of the

importance and the crucial nature of such transition can be seen in certain formulas which are used

when passing from one degree in Masonry to another, as in raising a Lodge from a lower to a higher

degree.

b. Another such point of crisis occurs when the mental body is swept into activity and the etheric body

is similarly vitalised.

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2. Relationship between the ego or soul and the dense physical body is established when

a. Matter of the three lowest subplanes of the physical plane is built into the etheric body, prior to

physical incarnation, and the potential channels of communication and of exit are established. These

are the main channel or line of communication found between the centre at the base of the spine and

that in the head, via the spleen.

b. A corresponding activity takes place in the process of liberation upon the Path of Return in which the

bridge (or the antaskarana) is established between the lower mental body, the causal body, and the

higher mental worlds.

When the work under the first category is accomplished upon the physical plane and its technique is

understood, man can then achieve escape from the physical body in full, waking continuity of

consciousness. When a similar work has taken place on the higher plane and the "bridge" is

satisfactorily built, then the "initiate" can escape from the limitations of form life and enter into that state of consciousness called Nirvana, by the Buddhist. This high state of being has to be entered also

in full continuity of consciousness. Both these major crises in the life of the soul,—one leading to

physical incarnation and one producing the liberation of the soul from that condition,—are, and must

always be, the result of group vibration, of group impulse, group incentive and group impetus. One

impetus originates in the group of souls, of which an incarnating ego is an integral part; the other is the

result of the activity of the groups of atoms which are vibrating in response to (but not in unison with)

that egoic impulse. In this phrase is summed up the work and opportunity of the soul, for it works

towards the regeneration of matter and not towards the consummation of its own salvation. It might be

stated that the liberation of the soul or ego comes about when its work of salvaging matter (through

utilising it and building it into forms) has been carried forward to a desired point. It is not primarily

due to the attainment of a certain spiritual stature by the man and the demonstration of certain spiritual

qualities. This desired stature and these spiritual qualities are manifested when the vehicles have been

"occultly saved", and matter has thus been transformed, transmuted and symbolically "raised up into heaven". When the vehicles vibrate in unison with the soul, then is liberation achieved.

a. THE POINTS OF CRISIS

Just as there are five points of crisis in the life of a man as he achieves the goal of initiation (which we

call the five Initiations), so there are five similar points of crisis in the process of taking form in the

three worlds, with three of more importance,—the first, the third and the fifth. When (speaking again

in symbols) a soul, functioning under divine impulse, comes into incarnation and undergoes racial

experience in order to develop certain manifested qualities, there are five points of crisis. I am here

speaking in terms of humanity as a whole, as mankind expresses what we call the "human state of

consciousness". I am not speaking in terms of an individual soul, if such a misnomer may be

permitted. These five points of crisis mark the transfer of soul life from one race to another. Each time

such an event happens, there is racial unfoldment, and the appropriation, more or less consciously, by

the race of another vehicle of expression. The following tabulation shows the appropriations marking

the five racial crises.

1. In the Lemurian civilisation----- the appropriation of the physical body, with its five senses.

2. In the Atlantean civilisation----- the appropriation of the astral body.

3. In the present Aryan world------ the appropriation of the mental body, with consequent intellectual

unfoldment.

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4. In the coming race --------------- conscious appropriation and integration of the threefold

personality.

5. In the final race ------------------- the expression, in fullest measure, of the soul and its vehicles,

plus some measure of spiritual manifestation.

Here, therefore, we have five points of crisis in the life of the individual, in conjunction with the whole,

with the first stage (called individualisation) in Lemuria, the third stage in our race, and a final stage at

the end of the age. These stages are carried forward over so long a period of time, and are so closely

interrelated, that one stage and period makes possible that of another, and only the analytical mind sees

or seeks differentiation. The reflection of this fivefold experience in any individual life takes place in

the following order in the life of the average intelligent aspirant, who responds to, and takes advantage

of the civilisation and education of the present time.

1. Appropriation of the physical sheath. This takes place between the fourth and seventh year, when

the soul, hitherto overshadowing, takes possession of the physical vehicle.

2. A crisis during adolescence, wherein the soul appropriates the astral vehicle. This crisis is not

recognised by the general public and is only dimly sensed, from its evidenced temporary abnormalities,

by the average psychologist. They do not recognise the cause but only the effects.

3. A similar crisis between the twenty-first and twenty-fifth years, wherein the mind vehicle is

appropriated. The man should then begin to respond to egoic influences, and in the case of the

advanced man, he frequently does.

4. A crisis between the thirty-fifth and forty-second years, wherein conscious contact with the soul is

established; the threefold personality then begins to respond, as a unit, to soul impulse.

5. For the remaining years of life, there should be an increasingly strong relationship between the soul

and its vehicles, leading to another crisis between the fifty-sixth or the sixty-third years. According to

that crisis will depend the future usefulness of the person and whether the ego continues to use the

vehicles on into old age, or whether there is a gradual withdrawal of the indwelling entity.

There are many corresponding cycles of crisis in the life history of any soul down through the ages, but

these major five crises can be traced with clarity from the standpoint of the higher vision.

One of the ways in which the life story of a soul is charted in the archives of the Masters (under the

present planetary experiment) is by means of graphs, which give these crises—racial and individual.

Sometimes, with the more advanced aspirants, even the physiological crises of importance are charted.

The entire story of the relationship of a soul with its several vehicles of expression in the three worlds,

is the story of the various types of energy which are being magnetically related to each other and which

are temporarily subordinated to varying aspects of force, in order to produce those fields of magnetic

activity wherein certain needed rates of vibration may be established. From the angle of the initiates of

the Ageless Wisdom, the story of man, the aspirant, is the story of his response to, or repulse of,

applied energies. The fact that the interplay between different types of energy results in the formation

of those aggregations or condensations of force which we call bodies, sheaths or vehicles (material or

immaterial) is incidental to the main issue, which is the development of a conscious response to the life

of God.

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Small units of energy, relatively speaking, are swept into contact with great fields of force, which we

call planes. According to the extent of the impact (and this is determined,—symbolically speaking,—by

the power of the originating will, the so-called age of the soul, the potency of group activity, and

planetary or group karma), so will be the response between the unit of energy and the field contacted,

and so will be the quality and vibratory activity of the atoms of matter which are attracted and held

together. They will thus constitute a temporary form from which can be seen as externalised and as

relatively tangible, and which can function as a mode or medium whereby the soul can contact larger

forms of divine life and expression. The more intricate the organisation of the form and the more

complex and perfect the response apparatus, the more clearly will be indicated the age of the soul and

the perfected intent or potency of its will, the freer it will be from the limiting karma of an unevolved

conditioning vehicle.

A close study of this subject is not possible here. The appropriation by a soul of those energy units

which will constitute its body or sheath, as it passes from one plane to another and from one state of

consciousness to another, is a study so abstruse and complicated that only those initiates whose

development equips them and whose interest impels them to work with the application of the law of

karma (which is identified in time and space with substance and force), can readily comprehend the

complexities of the subject.

Two words are emerging today in connection with modern psychology which have a close relation to

this difficult law; they indicate two basic ideas with which these trained initiates work. The idea of

patterns and the idea of conditioning hold definite occult implications. The workers in this department of esoteric work deal primarily with the world of patterns which underlie all the activities of the

Oversoul and the individual souls. Forget not that this term "individual souls" is but a limiting phrase, used by the separative mind to indicate the aspects of one reality.

Patterns are, in the last analysis, only those types of energy which are struggling to emerge into

material expression and which eventually subordinate the more superficial and obvious energies (which

have worked their way through to the surface in the process of manifesting) to their newer imposed

rhythm. Thus they produce the changed types, new forms and different notes, tones and appearances.

These patterns are literally the divine ideas, as they emerge from the subjective group consciousness

and take those mental forms that can be appreciated and appropriated by the mind and brain of man

during any particular epoch. It might, therefore, be thought that these patterns or fundamental ideas

which take shape and appear to control the "way of a man on earth", as it is esoterically called, produce the conditioning here discussed. Literally and curiously, this is not so. From the angle of esoteric

thought, conditioning (if rightly understood) concerns the response, innate and inherent, of matter or

substance, to the pattern. It might be said that the pattern evokes and awakens response, but that the

conditioning of the resultant activity is determined by the quality of the response apparatus. This

quality is inherent in the substance itself, and the interplay between the pattern and the conditioned

material produces the type of sheath which the soul appropriates in time and space, in order to

experiment and gain experience. It will appear more clearly, therefore, as one studies this subject and

ponders deeply upon its implications, that as a man advances on the path of evolution and nears the

status of an initiate, the conditioning of the form, innate and inherent, will continuously approach

nearer and nearer to the requirements of the pattern. It might also be stated that the pattern is relatively

immutable and unchangeable in its own inherent nature, as it comes forth from the mind of either the

macrocosmic Deity or the microcosmic thinker, but that the process of the inner conditioning of matter

is mutable and in a state of continual flux. When, at the third initiation, union of the pattern and the

conditioned form is achieved, the Transfiguration of the initiate takes place, leading to that final crisis

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wherein the two are known as one, and the form nature (including in this phase the causal body as well

as the lower vehicles) then is dispersed and disappears.

The early stages of human development are—as in all else in nature,—apparently inchoate and

formless, from the angle of the true pattern, existing eternal in the Heavens. There is a physical form,

but the inner, fluid, subjective nature, emotional and mental, in no way conforms to the pattern, and,

therefore, the outer form is also inadequate. But crisis after crisis occurs, and the inner form nature

responds more definitely and precisely to the outer impact of the soul impetus (note this paradoxical

phrase), until the astral vehicle and the mental body are consciously appropriated, and as consciously

used. It must never be forgotten that evolution (as we understand it and as it must be studied by the

human intellect) is the story of the evolution of consciousness and not the story of the evolution of

form. This latter evolution is implicit in the other and of secondary importance from the occult angle.

Consciousness is literally the reaction of active intelligence to the pattern. Today, it is as if we were

responding consciously and with an increasingly intelligent purpose to the design as laid down by the

Master Builder upon the tracing board. As yet we do not and cannot enter into that Cosmic Mind and

vibrate in conscious unison with the divine Idea nor grasp the Plan as it is sensed and seen by the

cosmic Thinker. We have to work with the design, with the pattern, and with the Plan, for we are only

as yet in process of being initiated into that Plan and we are not aware of the true significance of those

great Identifications which enabled the Carpenter of Nazareth to say: "I and my Father are one."

But it must also be remembered (and herein lies the clue to world unfoldment and to the mystery of

past, present and future) that we are dealing with matter-substance and with forms which are already

conditioned, and which were conditioned when the creative process began. The material to be found in

the quarries of manifested purpose is, symbolically speaking, Marble, and is thus conditioned. It is not clay or slate. It is from this marble, with all the inherent attributes of marble, that the Temple of the

Lord must be built, in conformity to the design or pattern. This conditioned substance must be

accepted as existing and must be dealt with as it is. Such is the parable of the ages. The design, the

material, and the future temple are all subjectively related, and it is this that the soul knows. For the

soul is the One who appropriates the material (already conditioned and qualified), and for ages the soul

wrestles with that material, building it into tentative forms, discarding it at will, gathering together

again the material needed, and steadily making more adequate models as the pattern is visioned. Some

day, the model will be discarded, the pattern will be seen as it really is, and the worker, the soul, will

then begin to build consciously the Temple of the Lord, out of the conditioned and prepared material

which, for long ages, it has been preparing in the quarry of the form life, the personal life.

Here, therefore, are indicated two crises in the subjective life of the soul:—

1. The crisis wherein the soul, blinded, limited and handicapped by form, begins to work in the quarry

of experience, far from its own country, with inadequate tools, and in complete temporary self-imposed

ignorance of the design, or pattern.

2. The crisis which comes very much later in the soul's experience, wherein the soul knows more

clearly the design, and in which much material has been prepared. The soul is no longer blind, and can

now work in collaboration with other souls in the preparation of the material for the final Temple of the

Lord. The soul, incarnate in human form, places in that Temple his particular contribution to the

whole, which might be stated symbolically to be

a. A stone placed in the foundations, typical of the consecrated physical life.

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b. A column in the Temple itself, typical of the desire or aspirational life.

c. A design upon the tracing board, which coincides with the Great Pattern or Design, and which is that

fragment of that design which the individual had to supply and in search of which he went forth.

d. A radiance or light, which will augment the Shekinah, the light which "ever shineth in the East".

Three things emerge in connection with the task of the soul as it appropriates sheath after sheath for

expression:—

1. The condition of the substance of the sheaths which determines the equipment.

2. Responsiveness to the pattern, which is dependent upon the stage of conscious development.

3. Ability to work in connection with the Plan, which is dependent upon the number and quality of the

crises undergone.

All this takes place as the soul passes, time after time, through the experience of physical incarnation;

later, progress is made consciously from plane to plane and this is undertaken with clear intent. The

work is facilitated and progresses with increased rapidity as the soul, actively, intelligently and

intuitively, begins to work with the pattern, transmitting from crisis to crisis (each marking an

expansion of consciousness) a newer reach of development and a fresh grasp of the great Design,

coupled with a better and more adequate equipment through which to carry on the work.

In our consideration of the second part of the statement in this treatise, which deals with the

relationship of the soul to its instrument,—the mechanism whereby or wherewith it expresses quality,

activity and eventually divinity (whatever that vague word may mean)—we have to approach the

subject in two ways:

First, we must consider the utilisation of the mechanism on the Path of Outgoing.

Second, the utilisation of the mechanism upon the Path of Return.

In the first case, we are dealing with what might be regarded as the physiological aspect, for it is in the

physical nature that the consciousness is primarily focussed; in the second case, we are concerned with

the purely mental apparatus, though the word "apparatus" is basically unsuitable.

It might be well to interrupt here for a moment and deal with the idea of mechanism and divinity, for

these are apt to be a materialising of the idea of divinity, particularly in the West. The divinity of

Christ, for instance, is frequently illustrated by reference to His miracles, and to those supernormal

powers which He so often evidenced. Supernormal powers are, of themselves, no evidence of divinity

at all. Great exponents of evil can perform the same miracles and demonstrate the same capacity to

create and to transcend the normal faculties of man. These powers are inherent in the creative aspect of

Divinity, the third or matter aspect, and are linked to an intelligent understanding of matter and to the

power of the mind to dominate substance. This power is, therefore, neither divine nor non-divine. It is

a demonstration of the capacity of the mind, and can be used with equal facility by an incarnated Son of

God, functioning as a World Saviour or Christ, and by those Beings who are on the path of destruction,

and who are called (by those who know no better) Black Magicians, Evil Forces and Devils.

Divinity (using the word in its separative sense) connotes the expression of the qualities of the second

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or building aspect of God,—magnetism, love, inclusiveness, non-separativeness, sacrifice for the good

of the world, unselfishness, intuitive understanding, cooperation with the Plan of God, and many other

such qualitative phrases. Mechanism, after all, implies the creation of a form out of matter and the

infusing of that form with a life principle which will show itself in the power to grow, to reproduce, to

preserve identity of some kind, to flower forth into certain instinctual reactions, and to preserve its own

specific qualitative nature. Life resembles the fuel which, in conjunction with the mechanism, provides

the motivating principle and makes activity and the needed movement possible. But there is more to

manifestation than forms which possess a life principle. There is a diversity running through nature

and a qualifying principle which differentiates the mechanisms; there is a general synthesis and

purpose, which defies the powers of man to emulate it creatively, and which is outstandingly the major

characteristic of divinity. It expresses itself through colour and beauty, through reason and love,

through idealism and wisdom, and through those many qualities and that purpose which, for instance,

animate the aspirant. This is—briefly and inadequately expressed—Divinity. It is, however, a relative

expression of Divinity. When each of us stands where stand the Masters and the Christ, we will regard

this whole question from another point of view. The developing of virtues, the cultivation of

understanding, the demonstration of good character and high aims, and the expression of an ethical and

moral point of view are all necessary fundamentals, preceding certain definite experiences which usher

the soul into worlds of realisation which are so far removed from our present point of view that any

definition of them would be meaningless. What we are engaged in is the development of those

qualities and virtues which will "clear our vision", because they produce the purification of the vehicles so that the real significance of divinity can begin to emerge in our consciousness.

b. CERTAIN BASIC PREMISES

With this preamble, we will pass on to the consideration of the mechanism and of that which infuses it

and motivates it with life and intelligence.

Certain basic premises are recognised and can, therefore, be very briefly mentioned:—

1. The soul informs the mechanism in two ways and through two points of contact in the body:—

a. The "thread of life" is anchored in the heart. The life principle is there to be found, and from that station it pervades the entire physical body through the medium of the blood stream, for "the blood is

the life".

b. The "thread of consciousness" or of intelligence is anchored in the head, in the region of the pineal gland, and from that station of perception it orders or directs the physical plane activities, through the

medium of the brain and the nervous system.

2. The directive activity of the soul, or its authoritative grasp upon the mechanism of the body, is

dependent for its extent upon the point of development, or upon the so-called "age of the soul". The

soul is ageless from the human angle, and what is really meant is the length of time that a soul has

employed the method of physical incarnation.

3. The result of this twofold hold upon the mechanism during the past ages has been the conditioning of

the material, in conjunction with its own inherent conditioned nature. A form is produced which is

adequate to the temporary need of the soul and which is a reflection, in time and space, of its "relative

age" or point of development. This, therefore, produces the type of brain, the conformation of the body,

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the condition of the endocrine system, and consequently the set of qualities, the type of mental reaction,

and the character with which any given subject enters into life upon the physical plane. From that

point, the work proceeds. This work might be regarded as an effort to intensify the hold which the

divine Thinker has upon the mechanism. This will lead to a wiser, fuller direction, a deeper realisation

of the purpose, and an effort to clear the way for the soul by the institution of those practices which

tend towards right conduct, right speech, and good character. The thought underlying this paragraph

links the conclusions of the materialistic school of psychologists with the introspectionist school and

those schools which posit a self, a soul or a spiritual entity, and shows that both groups are dealing with

facts, and that both must play their united parts in training the aspirant in the New Age.

4. As the introspective method is pursued, and as we study the human subject, we discover that

underlying the human body in all its parts, and constituting a definite part of the human apparatus, there

is a vehicle which has been called the "etheric body", composed entirely of threads of force which, in

their turn, form the channels along which still more subtle and varying types of energy flow. These

are, in their turn, "conditioned" during manifestations by the status of the soul. These threads underlie and interpenetrate the entire body and the nervous system and are in reality the actuating power of the

nervous system. Their responsiveness to impacts, outer and inner, is unbelievably great. The nervous

reactions of the disciple and highly developed person, whose etheric body is in close rapport with his

nervous system, is beyond the average comprehension.

5. The sum-total of the nerves, with the millions of nadis or "thread counterparts" in the etheric body, form a unit, and this unit, according to the teaching of the Ageless Wisdom, has in it points of focus for

different types of energy. These are called "force centres", and upon these depend the life experience of the soul and its expression, and not upon the body. They are the factors which condition the

glandular system of the body.

6. This subjective and objective system governs the manifestation of the soul on the physical plane. It

indicates to those who can see in truth, the grasp or hold that the soul has upon its instrument; it can be

seen whether that grasp is occasional and partial or whether it is entire and whole. This is most

wonderfully indicated in a certain Masonic grip, which marks a climax in the experience of the

candidate to the mysteries.

I previously referred to the main channel of communication between the soul and its mechanism as

being:—

a. The centre at the base of the spine.

b. The centre at the top of the head, where the most important centre in the body is situated, from the

standpoint of the soul. There is its point of entry and exit; there is the great radio station of reception,

and the distributing centre for direction.

c. The spleen. This is a subsidiary centre and organ in connection with the heart centre.

It is through the spleen that a linking up takes place between the life principle (seated in the heart) and

the consciousness system, interlinking all the material organs and the atomic substance of the physical

body. This statement indicates that, in the location in the human body where the spleen is found, along

with its corresponding subjective force centre, two great currents of energy cross: these are the current

of physical vitality or life and the current of the consciousness of the atoms which construct the form.

It will be observed that we are here discussing the group subconscious life and not the conscious life

and the self-consciousness. The spleen is the organ in which planetary prana or vitality is received and

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passed. This enters in through "the open gateway" of the splenic force centre, and passes to the heart.

There it merges with the individual life principle. Through the splenic centre also passes the conscious

life of the sum-total of the bodily cells, which are, in their turn, the recipients of the energy of the

consciousness aspect or principles of all atoms and forms within the fourth kingdom of nature. This we

cannot be expected to comprehend as yet, but the truth will be appreciated later on in the racial

development. A hint can here be found as to the excessive sensitivity of the solar plexus centre to

surrounding group impacts and impressions of an astral kind. There is a close rapport between the

splenic centre and the solar plexus, as well as with the heart.

7. These two subjective and subconscious streams of energy cross each other in the region of the spleen

and there form a cross in the human body, as they traverse each others lines of force. This is the

correspondence in the human body to the cross of matter, spoken of in connection with Deity.

Consciousness and life form a cross. The downpouring stream of life from the heart and the stream of

life-giving energy from the spleen pass on (after crossing each other and producing a whirlpool of

force) into the solar plexus region; from thence they are very definitely drawn together as one stream at

a certain stage in the life of the advanced aspirant. There they merge with the sum-total of energies,

using the three points referred to—the head, the base of the spine and the spleen—as a definite mode of

communication, of distribution and of control, and finally of ultimate withdrawal, consciously or

unconsciously, at the moment of death or in the technique of inducing that stage of control known as

Samadhi.

8. When the directing Agent in the head, deliberately and by an act of the will, raises the accumulated

energies at the base of the spine, he draws them into the magnetic field of the centres up the spine and

blends them with the dual energy emanating from the spleen. The spinal tract with its five centres then

awakens into activity, and finally all the forces are gathered together into one fused and blended stream

of energy. Three things then happen:

a. The kundalini fire is raised and immediately burns away all the etheric webs which are the protective

barriers, separating the various centres.

b. The etheric body intensifies its vitality, and the physical body is consequently powerfully vitalised,

galvanised, and energised.

c. The entire aura is coordinated and illumined, and the soul can then, at will, withdraw from its

physical vehicle in full waking consciousness, or stay in it as an incarnated Son of God, Whose

consciousness is complete on the physical plane, the astral plane, and on the mental levels, as well as in

the three aspects of lower mind, causal consciousness and nirvanic realisation. This process finds its

consummation at the third initiation.

In the life of the aspirant, the power to cause this tremendous happening is dependent upon the carrying

forward of the inner subjective and spiritual work previously described as the "building of the bridge

on the mental plane" between the above mentioned three aspects. For the race of men as a whole, this work began in the middle of our Aryan race, and is today going forward very rapidly. For the

individual aspirant, the work has always been possible right down the ages, and it is the major task

undertaken by disciples at this time. It might be added here that the New Group of World Servers is

composed of those who are engaged in this work for the race, and every person who builds his bridge

joins this group of occult "bridge-builders". There is, therefore, something symbolic about the work of our modern bridge builders who join the chasms and span the waters and thus give concrete evidence

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of the work being done today by advanced humanity.

It now becomes possible to consider the process whereby a man bridges the gulf or gap (speaking

symbolically) which exists between the personal lower self and the higher Self, as the latter functions

in its own world. This has to be bridged before at-one-ment can be achieved and complete integration

of the entire man can be brought about. To understand clearly what occurs, it will be wise to define

more accurately what that higher nature is, and of what it consists.

We have seen in our studies that the soul is a dual blend of energies—the energy of life and the energy

of mind—as far as its relation to the mechanism is temporarily concerned. The merging of these two

energies in the human mechanism produces what we call consciousness—at first self-consciousness

and finally group-consciousness. The mechanism is, in its own nature, also a blend or fusion of

energies—the energy of substance itself which takes the form of the atomic structure of the physical

body, plus the vitality which animates that body, and, secondly, the energy of that body which we call

the astral body, distinguished by sensitivity, emotional activity, and that magnetic force which we call

desire. There is, finally, the energy of mind itself. These four types of energy form what we call the

lower personal self, but it is the higher mental aspect of the mind which links, subjectively, this

personality and the soul. It is the lower consciousness which (when developed) enables a man

eventually to make conscious contact with the higher. It is the lower concretising mind which must be

awakened, understood and used with definiteness before the higher mind can become the medium

through which knowledge can be gained of those realities which constitute the kingdom of God.

Intellect must be unfolded before the intuition can be correctly evoked.

We have, therefore, in the case of man, two groups of major energies dominating, as a result of a long

experience of incarnation in form, the energy of the astral or desire nature and the energy of mind.

When these are fused and blended, thoroughly organised and utilised, then we see a functioning and

powerful Personality. Seeking to impose itself upon these energies and to subordinate them to higher

and different aims is to be found that blended energy-unit which we call the soul. Its two energies

(mind and love, the latter being also a dual form of energy) are anchored, if one may use this word in a

symbolic and esoteric sense, in the human brain, whilst the life principle, as we have seen, is anchored

in the human heart. The four energies of the lower self—atomic energy, vital energy, feeling energy

and mental energy—plus the two energies of the soul, make the six energies used by man in his life

experience; but the energy of the atom is usually not counted as a human energy, as it is uniform in its

usage in all forms of life in all kingdoms, and therefore man is regarded as a sum total of five energies,

and not of six energies.

The human soul (in contradistinction to the soul as it functions in its own kingdom, free from the

limitations of human life) is imprisoned by and subject to the control of the lower energies for the

major part of its experience. Then, upon the Path of Probation, the dual energy of the soul begins to be

increasingly active, and the man seeks consciously to use his mind, and to express love-wisdom on the

physical plane. This is a simple statement of the objective of all aspirants. When the five energies are

beginning to be used consciously and wisely in service, a rhythm is then set up between the personality

and the soul. It is as if a magnetic field were then established, and these two vibrating and magnetic

units, or grouped energies, begin to swing into each others field of influence. In the early stages, this

happens only occasionally and rarely. Later it occurs more constantly, and thus a path of contact is

established which eventually becomes the line of least resistance, "the way of familiar approach", as it is sometimes esoterically called. Thus the first half of the "bridge", the antaskarana, is constructed. By the time the third initiation is undergone, this way is completed, and the initiate can "pass to higher

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worlds at will, leaving the lower worlds far behind; or he can come again and pass upon the way that

leads from dark to light, from light to dark, and from the under, lower worlds into the realms of light".

Thus the two are one, and the first great unison upon the path of return is complete. A second stage of

the way has then to be trodden, leading to a second union of still greater importance in that it leads to

complete liberation from the three worlds. It must be remembered that the soul, in its turn, is a union

of two energies, plus the energy of spirit, of which the lower three are the reflection. It is a synthesis of

the energy of Life itself (which demonstrates as the life-principle within the world of forms), of the

energy of the intuition, or spiritual love-wisdom or understanding (which demonstrates as sensitivity

and feeling in the astral body), and of spiritual mind, whose reflection in the lower nature is the mind or

the principle of intelligence in the form world. In these three energies we have the atma-buddhi-manas

of the theosophical literature. They are that higher triplicity which is reflected in the lower three, and

which focusses through the soul body on the higher levels of the mental plane before being

"precipitated into incarnation", as it is esoterically called.

Modernising the concept, we might say that the energies which animate the physical body and the

intelligent life of the atom, the sensitive emotional states, and the intelligent mind have eventually to be

blended with, and transmuted into, the energies which animate the soul. These are the spiritual mind,

conveying illumination; the intuitive nature, conferring spiritual perception; and divine livingness.

After the third initiation the "Way" is carried forward with great rapidity, and the "bridge" is finished which links perfectly the higher spiritual Triad and the lower material reflection. The three worlds of

the soul and the three worlds of the Personality become one world wherein the initiate works and

functions, seeing no distinction, viewing one world as the world of inspiration and the other world as

constituting the field of service, yet regarding both together as forming one world of activity. Of these

two worlds, the subjective etheric body (or the body of vital inspiration) and the dense physical body

are symbols on the external plane.

How is this bridging antaskarana to be built? What are the steps which the disciple must follow? We

are not here considering the Path of Probation whereon the major faults should be eliminated and

whereon the major virtues should be developed. Much of the spiritual instruction given in the past has

laid down the rules for the cultivation of the virtues and qualifications for discipleship, and also the

necessity for self-control, for tolerance and for unselfishness. But these are elementary stages and

should be taken for granted by all students of this Treatise. Such students are presumably occupied not

only with the establishment of the character aspect of discipleship, but with the more abstruse and

difficult requirements for those whose goal is initiation.

It is with the work of the "bridge-builders" that we are concerned. First, let it be stated that the real building of the antaskarana only takes place when the disciple is beginning to be definitely focussed

upon mental levels, and when therefore his mind is intelligently and consciously functioning. He must

begin at this stage to have some more exact idea than has hitherto been the case as to the distinctions

existing between the Thinker, the apparatus of thought, and thought itself, beginning with its dual

esoteric function which is:

1. The recognition of, and receptivity to, Ideas.

2. The creative faculty of conscious thought-form building.

This necessarily involves a strong mental attitude and a reorientation of the mind to reality. As the

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disciple begins to focus himself on the mental plane (and this is the prime intent of the meditation

work) he starts working in mental matter and trains himself in the powers and uses of thought. He

achieves a measure of mind control; he can turn the searchlight of the mind in two directions—into the

world of human endeavor, and into the world of soul activity. Just as the soul makes a way for itself by

projecting itself in a thread or stream of energy into the three worlds, so the disciple begins consciously

to project himself into the higher worlds. His energy goes forth, through the medium of the controlled

and directed mind, into the world of higher spiritual mind and into the realm of the intuition. A

reciprocal activity is thus set up. This response between the higher and lower mind is symbolically

spoken of in terms of light, and the "lighted way" (a term frequently employed) comes into being

between the personality and the spiritual Triad, via the soul body, just as the soul came into definite

contact with the brain via the mind. This "lighted way" is the illumined bridge. It is built through

meditation; it is constructed through the constant effort to draw forth the intuition, through

subservience and obedience to the Plan (which begins to be recognised as soon as the intuition and the

mind are en rapport) and through a conscious incorporation into the group in service and for purposes

of assimilation into the whole. All these qualities and activities are based upon the foundation of good

character and the qualities developed upon the Probationary Path.

The effort to draw forth the intuition requires directed occult (but not aspirational) meditation. It

requires a trained intelligence, so that the line of demarcation between intuitive realisation and the

forms of the higher psychism may be clearly seen. It requires a constant disciplining of the mind, so

that it can "hold itself steady in the light", and the development of a cultured right interpretation so that the intuitive knowledge which has been achieved may then clothe itself in the right thought forms.

Subservience or obedience to the Plan involves something else than a vague and misty realisation that

God has a Plan and that we are included in it. It is more than a hiding of oneself in the shadow of the

will of God. It necessitates a wise differentiation between:

1. The general perspective and the large world Plan for the planet, and

2. Those immediate stages of the Plan in which intelligent cooperation is, at this time, and in the

immediate present, demanded.

A deep interest in the final root races and speculation as to the life going forward on other planets may

be of interest, but it is relatively futile and useless; it fertilises unduly the imagination, causing love of

uncheckable detail, loss of time in wild surmises, and the chimeras of an unenlightened intellect. That

part of the Plan which relates to its immediate application is of interest and usefulness. Obedience to

the immediate purpose and duty is distinctive of the trained disciple. Those who know far more of the

Plan than we can, refuse to let Their minds dwell on the unprovable, yet possible, hypotheses for future

racial development. They focus Their attention on that which must be attended to at this immediate

time. I would urge all disciples to do the same, for in so doing it is possible to bridge the gap and link

the two shores of the higher and the lower stages of consciousness, between the old age and the new,

between the kingdom of God and the kingdom of men, and thus to take their place in the ranks of the

New Group of World Servers, whose arduous task calls for our sacrificing effort. Conscious

incorporation in the group necessitates the cessation of personality life, and brings out the

subordination of the little self to the work of the whole. These words are easily written and read; they

embody, however, the task of all disciples at this time. Where this incentive and realisation are

lacking, the disciple is still a long way from his goal.

It might also be stated here that the construction of the bridge whereby the consciousness can function

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with facility both in the higher worlds and in the lower, is primarily brought about by a definitely

directed life-tendency, which steadily drives the man in the direction of the world of spiritual realities,

and certain dynamic movements of planned and carefully timed and directed orientation or focussing.

In this last process, the gain of the past months or years is closely assessed; the effect of that gain upon the daily life and in the bodily mechanisms is as carefully studied; and the will-to-live as a spiritual

being is wrought into the consciousness with a definiteness and a determination that make for

immediate progress.

Disciples in the groups of some of the Masters (not of all) are encouraged, every seven years, to do this

and to subject themselves to what is esoterically called a "crisis of polarisation". This process is in the nature of a review, such as one imposes on the consciousness at night, only it is carried over a period of

years instead of hours. This thought merits consideration.

This building of the antaskarana is most assuredly proceeding in the case of every dedicated aspirant.

When the work is carried on intelligently and with full awareness of the desired purpose, and when the

aspirant not only recognizes the process, but is alert and active in its fulfillment, then the work

proceeds apace and the bridge is built.

One thing only need be added in connection with this building of the antaskarana, and that is the

statement of the significant fact that the more people can achieve this linking of the higher and lower

aspects of the human nature, the more rapidly will the task of salvaging the world proceed. The more

painstakingly and persistently this work is carried forward, the sooner will the Hierarchy of the planet

resume Its ancient task and status in the world, and the sooner will the Mysteries be restored and the

world function, therefore, more consciously in line with the Plan. Every single unit of the human

family who achieves success upon the Path of Discipleship may be, in himself, relatively of small

importance. But the massed units are of tremendous potency. I tell you at this time for your cheering

and encouragement that the numbers of the disciples in the world are greatly increasing. Suffering and

trouble, apprehension and the processes whereby detachment and dispassion are enforced, are doing

their needed work. Here and there throughout the world, in every nation and practically every week,

men and women are stepping off the Path of Probation on to the Path of Discipleship. In this lies the

hope of the world today. In this fact is to be found the greatly increased activity of the Masters.

This event, or this transition, never takes place before the first fine strand of energy (like the first steel

cable on a physical bridge) has anchored itself on the further shore; thus a delicate and (at first) almost

nebulous channel of communication is established between the higher nature and the lower, between

the world of the soul and the worlds of human affairs. Each month, at the time of the full moon, the

Masters are intensifying Their efforts, and men and women are being prepared for the process of

Initiation with as much rapidity as is safely possible. Remember that understanding must always

parallel the intellectual grasp of a subject, and it is this that holds back some disciples from this great

step forward.

In the performance of the next duty, in the establishing of the dedicated life tendency towards reality, in

the dispelling of illusion, and in the performance of service with love and understanding,—thus is the

work carried forward. Is this effort beyond the reach of any of us? Or are its implications beyond our

comprehension? I do not think so.

c. SEVEN RAY METHODS OF APPROPRIATION

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As we have seen, this process of appropriation is a dual matter, or rather, it involves a dual activity—

that of taking and giving, of grasping and relinquishing, of establishing a hold upon that which is

desired, and of detaching oneself from that which has been held. The various types of human beings

who come forth along one or other of the seven rays, have each their specific way of doing this. These

I shall indicate. At the same time, it must be borne in mind that the true significance of that which is

portrayed and the meaning of what happens can only be understood by those who are in the process of

this relinquishment. The stage of appropriation is undergone blindly and unconsciously. Man knows

not what he does. It is only towards the end of his long pilgrimage and process of appropriation that he

discovers how tired he actually is of grasping the non-essential and the material, and how ready he is

for the work of detachment. In the life of every human being on the physical plane, who has lived fully

and to the full term of years, this dual process can be symbolically seen. In youth the thoughtless (and

all are thoughtless, for such is nature's way) hold on to life and give no thought to the time when there

must be a relinquishment of the hold on physical existence. The young forget, and rightly forget, the

inevitability of that final symbolic detachment which we call Death. But when life has played its part

and age has taken its toll of interests and strength, the tired and world-weary man has no fear of the

detaching process and seeks not to hold on to that which earlier was desired. He welcomes death, and

relinquishes willingly that which earlier engrossed his attention.

In considering the processes of appropriation, the following phrases should be studied, as they throw a

light upon the various stages from different angles:—

1. The stage of concretisation and materialisation. The soul takes to itself what it needs and desires for

form building.

2. The stage of incarnation, taken at this time blindly.

3. The period wherein satisfaction of the desires is the major goal. These range all the way from

physical desire and its satisfaction to a general and undefined desire for release.

4. The processes, in detail, of appropriating

a. A body or bodies.

b. A sheath or sheaths.

c. A vehicle or vehicles.

d. A form or forms.

5. Immersion in darkness. This was the result of desire. The darkness of ignorance was chosen and

man started, through desire, to work his way from darkness to light, from ignorance to knowledge,

from the unreal to the Real. Such is the great symbolic work of Masonry. It is an elucidation of the

Way of Relinquishment.

6. The Path of outgoing in order to possess.

7. Selfishness, the major characteristic of the self in relation to, and identified with, the not-self.

8. Love of possession, the prostitution of spiritual love.

9. Acquisitiveness, the illusion of material need.

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10. The period called in the Bible, that of "riotous living" on the part of the Prodigal Son.

11. The application and use of energy for personal, selfish intent.

12. Personality life, with all that is therein implied,—ambition, selfish purpose, etc.

13. Attachment to the seen, the known, and the familiar, external, objective forms.

14. The stage wherein thought forms are built, at first ignorantly, and then with deliberate selfishness.

15. The period of engrossment in the things of the kingdom of earth.

16. The world, the flesh, and the devil.

On the side of soul expression, which is governed by detachment, the following phrases and sentences

will give an idea of the progress and intent:—

1. The stage of spiritualisation and of de-materialisation. The soul functions with the purpose of

liberation before it, and not of further physical plane experience.

2. The relinquishment of form life.

3. The period wherein satiety is experienced; the desires have been so dominant and so often satisfied

that they no longer attract.

4. The process, in detail, of liberation from

a. A body or bodies.

b. A sheath or sheaths.

c. A vehicle or vehicles.

d. A form or forms.

5. Emergence into light, a symbolic way of expressing the reverse of immersion in darkness.

6. The Path of Return, motivated by the wish to appropriate nothing for the separated self. The

beginning of group consciousness and of group work.

7. Selflessness, the major characteristic of the Soul or Self.

8. Freedom from the desire to possess, freedom from acquisitiveness, and therefore the state of

desirelessness.

9. The establishing of the sense of reality as the ruling principle of the life.

10. The return of the Prodigal Son to the Fathers home.

11. The application and use of energy for group purpose and in cooperation with the Plan for the whole.

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12. The life of the soul with all that is implied in that phrase.

13. Love of God in contradistinction to love of self.

14. Attachment to the unseen, the true, the subjective and the Real, which is only possible when there

has been detachment from the seen, the false, the objective and the unreal.

15. Complete liberation from the control of the lower mind.

16. The period wherein the centre of interest is the kingdom of God and of the soul.

17. Reality. Formlessness. God.

It should be remembered, when considering the seven ray methods of appropriation and the reverse

stages, that we are dealing with energies. Occult students must increasingly think and work in terms of

energy. These energies are spoken of esoterically as "having impulsive effects, magnetic appeals, and

focussed activities." The streams or emanations of energy exist, as is well known, in seven major

aspects or qualities. They carry the sons of men into incarnation and withdraw them from incarnation.

They have their own specific qualities and characteristics, and these determine the nature of the forms

constructed, the quality of the life which is expressed at any particular time or in any particular

incarnation, the length of the life cycle, and the appearance and disappearance of any of the three form

aspects. Certain brief paragraphs will suffice to define each of the stages of appropriation. The

paragraphs which detail the methods of detachment have been given earlier in A Treatise on White

Magic.

Ray One. The Energy of Will or Power. The Destroyer Aspect.

Souls on this ray are spoken of occultly as "crashing their way into incarnation". They appropriate

dynamically that which they require. They brook no hindrance in the satisfactions of their desires.

They stand alone in a proud isolation, glorying in their strength, and their ruthlessness. These qualities

have to be transmuted into that intelligent use of power which makes them powerful factors in the Plan,

and magnetic centres of force, gathering workers and forces around them. An illustration of this can be

seen in the work of the Master Morya, Who is the centre, the magnetic attractive centre of all esoteric

groups, conferring on them, by His power, the capacity to destroy that which is undesirable in the life

of the disciples. Forget not that the work of stimulating that which is needed is one of the major tasks

of a Master, and the power of a disciple to destroy that which limits him is greatly needed. Souls of

this ray, as they come into incarnation through desire, grasp. This expresses the nature of the force

demonstration employed. There is a measure of violence in their technique. They eventually "take the

kingdom of heaven by force."

Ray Two. The Energy of Love-Wisdom

Souls on this ray use the method of "gathering in", or "drawing into". The soul sets up a vibration (little as we may yet grasp the real significance of that word) and that vibration affects its environment,

and atoms of substance on all three planes are attracted to the central point of energy. The method is

relatively gentle, when compared to the method of the first ray, and the process is somewhat longer

whilst the overshadowing (carried forward prior to entering into the three worlds for purposes of

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appearance) is very much longer. This refers to that overshadowing of the substance to be built into

form, and not to the overshadowing of the completed form, i.e. the child in the mother's womb. In the

first case, it might be said that souls on the first ray are sudden and rapid in their desire to incarnate,

and in the methods employed. Souls on the second ray are slower in coming to that "impulsive" action

(in the sense of impulse to action and not impulse in time) which leads to the occult manufacture of an

appearance with which to manifest.

Souls on this ray, as they come into incarnation through desire, attract. They are magnetic more than

they are dynamic; they are constructive, and they work along the line which is, for all lives and forms,

the line of least resistance within our universe.

Ray Three. The Energy of Active Intelligence

Just as the grasping and attracting are terms applicable to the methods of the two first rays, so a process

of "selective manipulation" is characteristic of this third ray. This method is totally different in its technique to that of the two mentioned above. It might be said that the note which generates the

activity set up by souls on this ray, is such that atoms of the different planes are moved as if

consciously responding to a selective process. The vibratory activity of the soul makes itself felt, and

atoms collect from widely different points in response to a certain quality in the vibration. It is far

more selective than in the case of the second ray.

Just as souls in the first case seem to grasp indiscriminately what they need, and force the substance

thus grasped into the form or appearance required, enduing it with the quality needed in a dynamic and

forceful way, and just as souls on the second ray set up a motion which gathers material out of the

immediately surrounding environment, and imposes on it, through magnetic attraction, the desired

quality, so in the case of souls on the third ray the required material is chosen here and there, but that

chosen already has the needed quality (note this difference) and nothing whatever is imposed. It will

be apparent, therefore, that substance itself exists in three major categories, and that these three

categories are the correspondences in substance to the three Persons of the Trinity or to the three bodies

of incarnated man. They are also the analogy in the third aspect of divinity (the life of the third Person

of the Trinity) to the quality of the three periodical vehicles through which manifestation takes place.

One division or type of this substance is dynamically electrified and from this all first ray egos choose the material needed in the three worlds. Another type of substance is magnetically electrified, and from it all second ray egos select what they, in time and space, require in order to manifest. The third type of

substance is diffusively electrified (I know of no better word to express the intent), and all third ray

egos take from it their needed quota of substance from which to build the forms for manifestation.

As regards the methods, techniques and types of substance used by souls on the remaining four minor

rays, they are necessarily qualified by the characteristics of the third major ray, which eventually

synthesises them.

The following tabulation is an attempt to define that which it is almost impossible to make intelligible

in words. From the angle of the illumined occultist it is meaningless, even more than it is to the

average student, because as yet the mystery of electricity and the true nature of electrical phenomena

(than which there is naught else) is at this time an unrevealed secret, even to the most advanced of the

modern scientists.

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Ray Energy Technique Quality Source 1..Power or Will ------Grasping------ Dynamic Purpose -----Dynamically electrified forms.

2..Love-Wisdom ------Attracting----- Love--------------------Magnetically electrified forms.

3..Intelligent Activity-Selecting------ Intellect ----------------Diffusively electrified forms.

4..Beauty or Art-------At-one-ing---- Unification ------------Harmonisingly electrified forms.

5..Science --------------DifferentiatingDiscrimination --------Crystallising electrified forms.

6..Idealism -------------Responding -- Sensitivity -------------Fluidic electrified forms.

7. Organisation--------Coordinating - Appearance ------------Physical electrified forms.

That there is such a thing as electricity, that it probably accounts for all that can be seen, sensed and

known, and that the entire universe is a manifestation of electrical power,—all this may be stated and

is, today, coming to be recognised. But when that has been said, the mystery remains, and will not be

revealed, even in partial measure, until the middle of the next century. Then revelation may be

possible, as there will be more initiates in the world, and inner vision and inner hearing will be more

generally recognised and present. When man arrives at a better understanding of the etheric body and

its seven force centres (which are all related to the seven rays, and in their expression show the seven

characteristics and techniques which are here tabulated anent the rays) then some further light can

intelligibly be thrown upon the nature of the seven types of electrical phenomena which we call the

seven rays.

On the Path of Return and in connection with the process of detachment, which marks the progress of

the soul towards release and the ending of the period of appropriation, certain passages in A Treatise on

White Magic give clearly the intended technique. They are as follows, and are found on pages 288 and

289.

Ray One:—"Let the Forces come together. Let them mount to the High Place, and from that lofty

eminence, let the soul look out upon a world destroyed. Then let the word go forth: 'I still persist!'"

Ray Two:—"Let all the life be drawn to the Centre, and enter thus into the heart of Love Divine. Then from that point of sentient Life, let the soul realise the consciousness of God. Let the word go forth,

reverberating through the silence: 'Naught is but Me!'"

Ray Three:—"Let the army of the Lord, responsive to the word cease their activities. Let knowledge

end in wisdom. Let the point vibrating become the point quiescent, and in all lines gather into One.

Let the soul realise the One in Many, and let the word go forth in perfect understanding: 'I am the

Worker and the Work, the One that Is.'"

Ray Four:—"Let the outer glory pass away and the beauty of the inner Light reveal the One. Let

dissonance give place to harmony, and from the centre of the hidden Light, let the soul speak: Let the

word roll forth: 'Beauty and glory veil Me not. I stand revealed. I am.'"

Ray Five:—"Let the three forms of energy electric pass upward to the Place of Power. Let the forces of the head and heart and all the nether aspects blend. Then let the soul look out upon an inner world of

light divine. Let the word triumphant go forth: 'I mastered energy for I am energy Itself. The Master

and the mastered are but One.'"

Ray Six:—"Let all desire cease. Let aspiration end. The search is over. Let the soul realise that it has Copyright ©1998 LUCIS TRUST

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reached the goal, and from that gateway to eternal Life and cosmic Peace, let the word sound: 'I am the

seeker and the sought. I rest!'"

Ray Seven:—"Let the builders cease their work. The Temple is completed. Let the soul enter into its heritage and from the Holy Place command all work to end. Then in the silence subsequent, let him

chant forth the Word: .The creative work is over. l, the Creator, Am. Naught else remains but Me.'"

II. The Seven Laws of Soul or Group Life

We come now to a section of our study of the soul and its life which is of real moment to all who live

(or begin to live) and function as conscious souls, through definite alignment and at-one-ment. This

section will, however, be relatively abstruse to all those whose lives are centred in the personality.

Down the ages, the Scriptures of the world and those who have attempted to elucidate them, have been

occupied with imparting to humanity an understanding of the nature of those qualities and

characteristics which should distinguish all true believers, all true aspirants and all sincere disciples,

whether Christian or otherwise. The teaching has always been given in terms of good behavior and of

right action, and therefore given in terms of effects, produced by inner causes which have not always

been specified. Basically, all such virtues, good inclinations and attempted sound qualities represent

the emergence into expression upon the physical plane of certain energies and tendencies, inherent in

the soul itself. These, in their turn, are governed by energies and laws which are of a nature different

from those governing personalities. It is important to emphasise this and to bear in mind that the

powers of the soul, as they are appearing in the world today, constitute (in their working out) a body of

phenomena which would have been regarded as magical, impossible and superhuman several centuries

ago. The discoveries of science, the adaptation of the laws governing matter and directing material

energy to the service and the growing needs of mankind, the subtle and delicate apparatus of the human

body and the steadily increasing sensitivity of the human mechanism, have brought about a world

consciousness and a civilisation which—in spite of its glaring defects, all based on the separative and

selfish attitudes of the personalities through which the soul has yet to work—are a guarantee of the

innate divinity of man, with all that may be inherent in, and inferred from that phrase.

What has not yet been grasped is that these emerging "godlike" qualities, these beneficent

characteristics, and the slowly appearing virtues of humanity are only indications of hidden

potentialities, which have not been scientifically studied. The qualities of goodness are so called

because they are, in essence, the energies controlling group relations; the powers, called superhuman,

are fundamentally the powers which express group activity, and the virtues are only effects of group

life, rightly handled, which are attempting to express themselves on the physical plane. The growing

science of social relations, of social responsibility, or coordinated civic life, of scientific economics and

of human inter-relations, the steadily developing sense of internationalism, of religious unity, and of

economic interdependence, are all of them indications of the energies of soul life upon the physical

plane, and within the human family. Hence the conflict of ideals in the world today; hence the massed

dualism which produces such bewilderment; hence the compromises and hence the inconsistencies.

Here is to be found the cause of all the divergencies in the world of civilised ideals, and the conflicting

and widely differing motives which impel people of good motive and intention and of high principle

into antagonistic activities.

Two sets of principles are to be found controlling human life—the selfish and the unselfish, the

individual good and the group good, the objective goal and the subjective goal, the material incentive

and the spiritual impulse, national patriotism and the world ideal, separative religious belief and the

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federation of religions, and all the many massed dualities which simply indicate the realism of people

who are personalities (integrated and separative) or of souls (aligned and group-conscious). Here is the

major divergence in the world today; with the weight of the power on the side of separation, as it is the

line of least resistance, and of critical differentiations. A balancing of the two will gradually take place,

with the weight of world idealism gradually shifting into the realm of soul unification, until eventually

(but not for quite a while) the emphasis of world thought will be definitely and permanently on "the

side of the angels." Note the occult truth of that familiar phrase. Therefore we can look for the new

laws, governing soul life, which is group life, to begin to function and make their presence felt. This

will at first increase the world difficulty; hence the need to make the meaning of these laws clear, their

objectives simple and their potencies understandable.

1. The Law of Sacrifice

The section upon which we now enter in our studies will be difficult and controversial. The thread

which will guide us out of the bewildering maze of thought into which we must perforce enter, is the

golden one of group love, group understanding, group relations and group conduct.

No. Exoteric

Esoteric

Name

Name

Symbol

Ray Energy

1. The Law of The Law of those

A rosy Cross

Outpouring fourth

sacrifice.

who choose to die. with a golden ray, at-one-ing

bird. energy.

This law of sacrifice, which is the first of the laws to be grasped by the human intelligence, and is

therefore the easiest for man to understand (because he is already governed by it and, therefore, aware

of it) came to its first major expression during this slowly disappearing age, the present age, the Piscean

age. This law has always been functioning and active in the world, for it is one of the first of the inner

subjective laws to express itself consciously, and as an active ideal, in human life. The theme of all the

world religions has been divine sacrifice, the immolation of the cosmic Deity through, the process of

universal creation, and of the world Saviours, by Their death and sacrifice as a means of salvation and

eventual release and liberation. Such is the blindness and such is the contaminating influence of the

lower separative man, that this divine law of sacrifice is wielded with the selfish intent of personal and

individual salvation. But the travestied truth remains the unsullied truth on its own plane, and this

dominant world law governs the appearing and the disappearing of universes, of solar systems, of races

and of nations, of world leaders and world rulers, of incarnating human beings and of revealing Sons of

God.

Let us see if we can interpret or define the true significance of this law, which is in reality the

expression of a divine impulse, leading to a defined activity, with its consequent and subsequent results

and effects. It was this aspect of sacrifice which led to the creation of the worlds and to the

manifestation of the divine Creator.

It might help to a better understanding of the Law of Sacrifice if it were expressed through synonymous

words and terms.

a. THE SIGNIFICANCE OF THE LAW OF SACRIFICE

It means the impulse of giving. The whole secret of the doctrines of "the forgiveness of sins" and of the Copyright ©1998 LUCIS TRUST

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"at-onement" lies hid in this simple phrase. It is the basis of the Christian doctrine of love and

sacrifice. Hence the emphasis laid, in the Piscean Age and through the influence of Christianity, upon

just these two things, — forgiveness and atonement. That man, as usual, distorted and misinterpreted

the teaching and the truth, and that it fell, as does all else at present, under the glamour and illusion of

the astral plane, plus the Piscean influence, is true. Man's thought dominated and distorted the ideal

and produced such a damnable doctrine as the elect of God, the chosen of the Lord, or the sole people

to benefit by the sacrifice and death of the great Son of God, and who pass, due to the merits of that

vicarious death, into a state of bliss in heaven, simply because of an emotional choice, which ignores

millions of those who have made no such choice, nor had the opportunity to do so. The symbolic

activity of the great Teacher of Nazareth will be properly understood and its significance will be

properly appreciated only when group implications are more carefully studied, the meaning of sacrifice

and of death come into their rightful place in the human consciousness, and the law of giving, with all

that that entails, is correctly understood and applied. Those who thus sacrifice are:

The Solar Deity who gave His life to the universe, to the solar system, to the planet, and the manifested worlds consequently appeared. The cosmic Deity has likewise done the same. But what does this

mean to us? Naught, except a symbol. It was His impulse, His will, His desire, His incentive, His idea

and purpose to appear. The creative act then took place, and the process of manifestation began its

cyclic evolutionary existence. The Cosmic Christ was crucified upon the cross of matter, and by that

great sacrifice opportunity was offered to all evolving lives in all kingdoms of nature and in all created

worlds. Thus they could progress. The work, in space and time, and the stupendous march of living

beings towards an at present unrealised goal, began. We can give no reason for the choice made by

Deity thus to act. We do not know His ultimate purpose or plan; and only aspects of His technique and

method begin to appear to the illuminated mind. It has been hinted by Those Who know so much more

than we, owing to their longer life cycle and experience, that some glimmering of that eternal and

cosmic Intent is beginning to dawn in the consciousness of Those who have taken some of the higher

initiations. Their nature must necessarily remain incomprehensible to mankind. All that the intelligent

human being can grasp as he looks back over the history of the planet (as far as modern history can

give it to him) is that there has been:

1. Progress in the human power to be conscious.

2. A growing and paralleling refinement of the forms of life in the various kingdoms of nature.

3. An intensification of conscious activity, on a developing scale of rapid living, that tends constantly

to transcend time as we know it.

4. An expanding realisation of progress from one dimension to another, until today we talk in terms of

a fourth dimensional state of consciousness and can grasp the fact that five or six dimensions are

beautifully possible.

5. An increasingly scientific control of the elements in which we live, and of the forces of nature.

Today we talk in terms of air mastery just as five hundred years ago (when such a thing was deemed

impossible) they talked in terms of the mastery of oceans. We are offsetting the gravitational pull of

the earth so that we can "fly into the face of the sun."

6. From the instinctual life of sense consciousness in material forms, we have progressed to the

intellectual life of self-conscious human beings and to the intuitive realisations of those who are

beginning to function as superhuman entities.

All this has been brought about as the result of the determined, conditioned activity of a Great Life,

Which chose to make a major sacrifice and to be crucified upon the cardinal Cross of the Heavens, and

thereby pass through a cosmic initiation; Which, from our minor and relatively uninformed angle,

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stands today crucified upon the fixed Cross in the Heavens, and through the medium of the mutable

Cross is nevertheless producing changes in the evolutionary cycle, increasing refinement of form, and

that intensification of life which distinguishes His creation.

A study of those expressed objectives—

1. A development of consciousness.

2. A refining of forms.

3. An intensification of realised life.

will convey to the earnest student a meagre understanding of the lowest aspects of the divine purpose.

The wonder of the idea staggers human imagination. If this is a statement of fact, and if these ideas are

but the expression of still deeper and more beautiful cosmic purposes, may not the goal be realised as

being far beyond human computation, when its lowest expression embraces the highest intuitive and

abstract concepts of which the most elevated human consciousness is capable? I commend this thought

to your deep consideration.

It will be apparent, therefore, why it is the energy of the fourth ray which is related to this Law of

Sacrifice, and who in this fourth planetary scheme and in our fourth globe, (the earth globe) so much

emphasis is laid upon this Law of Sacrifice, "the Law of those who choose to die." The fourth ray of

conflict (conflict with a view to eventual harmony) is at present not one of the manifesting rays, yet—

in the light of the larger cycle—this ray is a major controlling factor in our earth evolution and in the

evolution of our solar system, which is one of the fourth order. The realisation of this may indicate

why our little planet, the Earth, is of such apparent importance in the solar system. It is not simply

because we choose to think so and thus feed our own arrogance, but it is so primarily because the

fourth ray of conflict and this first law are—in time and space—dominating factors in the fourth

kingdom in nature, the human kingdom. Our planet, the fourth in the series of divine expression with

which we are associated, has a peculiar relation to the position of our solar system in the series of solar

systems which constitute the body of expression for The One About Whom Naught May Be Said.

It must never be forgotten that this fourth ray of conflict is the ray whose energies, rightly applied and

understood, bring about harmony and at-one-ment. The result of this harmonising activity is beauty,

but it is a beauty that is achieved through struggle. This produces a livingness through death, a

harmony through strife, a Union through diversity and adversity.

The sacrifice of the solar angels brought the fourth kingdom in nature into being. The "returning

nirvanis" (as they are called in esoteric literature), with deliberation and full understanding, took human

bodies in order to raise those lower forms of life nearer to the goal. These were and are ourselves. The

"Lords of Knowledge and Compassion and of ceaseless persevering Devotion" (who are ourselves)

chose to die in order that lesser lives might live, and this sacrifice has made possible the evolution of

the indwelling consciousness of Deity. This consciousness, having worked its way through the

subhuman kingdoms in nature, needed the activity of the solar angels to make further progress possible.

Herein lies

a. Our service to God, through sacrifice and death;

b. Our service to other souls, through deliberate self-sacrificing purpose;

c. Our service to other forms of life in other kingdoms.

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All this involves the death and sacrifice of a Son of God, a solar angel, for, from the angle of Deity,

descent into matter, manifestation through form, the taking of a body, extension of consciousness

through the process of incarnation, are all occultly considered to be death. But the angels "chose to die,

and in dying, lived." Through their sacrifice, matter is lifted up into Heaven. It is this theme which

fills the pages of The Secret Doctrine, and which is discussed in greater elaboration in A Treatise on Cosmic Fire. The sacrifice of the angels, the death of the Sons of God, the immolation of the mystic

Christ, the crucifixion in time and space of all living entities, called souls—this is the theme of those

books. This is the mystery hinted at in the world of Scriptures, and this is the secret of the ages, which

is only discovered by the souls of men as each of them enters individually into conscious relation with

his own soul and discovers that which he has joyously done in the past, and so arrives at the realisation

of that supreme sacrifice which he made with deliberation. in the early dawn of time itself and which,

at some point in his career as a soul on earth, he consciously and symbolically re-enacts for the benefit

of other souls, in order to hasten their progress towards their goal. Then comes a life wherein, in some

form or another, he portrays or works out within himself, but also before the watching world, that great

symbolic drama which we call

The Sacrifice of a World Saviour. This is the theme of the historical romance of all those great Sons of God who down the ages, have arrived at an understanding of the significance of the divine purpose of

God, of the Word incarnated through a planet, of those solar angels who are themselves, the Word

incarnate through a human form. Whether they enact this drama, as did the Christ, so as to present to

man the symbolism of death and sacrifice, or whether they enact this drama, as did the Buddha, so as to

demonstrate to man the sacrifice and death of personal desire (to mention only two of the manifested

Sons of God, the Christ and the Buddha), the theme remains the same,—the death of that which is

lower in order to release that which is higher, or—on a larger scale—the death of that which is higher

in the order and scale of being, in order to release that which is lower.

But the lesson needs to be learned (and it is the lesson which man is now engaged in learning) that

death as the human consciousness understands it, pain and sorrow loss and, disaster, joy and distress,

are only such because man, as yet, identifies himself with the life of the form and not with the life and

consciousness of the soul, the solar angel, whose awareness is potentially that of the planetary Deity,

Whose greater awareness (in His turn) is potentially that of the solar Deity. The moment a man

identifies himself with his soul and not with his form, then he understands the meaning of the Law of

Sacrifice; he is spontaneously governed by it; and he is one who will with deliberate intent choose to

die. But there is no pain, no sorrow, and no real death involved.

This is the mystery of illusion and glamour. From these two imprisoning factors all World Saviours are

free. They are not deceived. It is well, in passing, to point out here that in the New Age, we shall

enlarge our concept of this term World Saviour. At present we apply it predominantly to those souls

who emerge upon the teaching ray, the second or Christ ray. They enact the drama of salvation. But

this is an error, due to the overpowering emotional glamour of the Piscean Age. This astral influence

has its roots in the past Atlantean civilisation, which preceded ours. In that age, the astral body was the

subject of attention. Much that happens today, and which may develop, has its roots in that aspect of

energy. Seeds sown at that time are now brought to flower. This is very good and necessary, even if

distressing in experience.

But the World Saviours must be recognised as coming forth to serve the race, with sacrifice of some

kind along many lines and in many forms. They may be great rulers, or dictators, politicians,

statesmen, scientists and artists. Their work is the work of salvage, of restitution, or renovation and

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revelation, and, through the sacrifice of themselves, they accomplish it. As such, they must be

recognised for what they are. Now they are misunderstood, misinterpreted, and judged by their

mistakes more than by their aims. But they are dedicated souls. They rescue; they lift; they integrate;

they illumine; and the net result of their work, from the angle of ultimate history, is good.

This Law of Sacrifice and the impulse to give can also be traced throughout every kingdom in nature.

It is typified for us in the basic sacrifices which take place between the various kingdoms. The

essential qualities of the minerals and chemicals of the earth are an instance in point. They are needed

by other forms of life and are donated to man through the medium of the vegetable kingdom and

through the water which he drinks, and thus, even in the first and densest kingdom in nature (whose

consciousness is so far removed from ours) does this process of giving hold good. But the tracing of

this Law of Sacrifice in the subhuman kingdoms is not possible here, and we must confine our attention

to the world of human living and consciousness.

b. THE WORK OF SALVAGE OR SALVATION

The Law of Sacrifice means also salvage and underlies all the evolutionary processes and particularly

does this emerge into clear significance in the human family. The instinct to betterment, the urge to

progress (physical, emotional and intellectual), the effort to ameliorate conditions, the tendency to

philanthropy which is so rapidly taking hold of the world, and the sense of responsibility which does

make men realise that they are their brother's keeper, are all expressions of this sacrificial instinct. This

factor, though not unrecognised by modern psychology, is of far wider significance than has yet been

realised. This instinctual tendency is the one that itself governs the Law of Rebirth. It is the expression

of a still greater factor in the creative process. It is the major determining impulse which impelled the

Soul of God Himself to enter into form life; which impels life, upon the involutionary arc, to progress

down into matter, producing thus the immanence of God. It is that also which drives humanity forward

into its wild struggle for material well-being. It is that too which urges man eventually to turn his back

upon the "world, the flesh and the devil," as the New Testament puts it, and orient himself to the things of spiritual import. The prodigal son sacrificed the Father's home when he chose to wander forth into

the far country. He wasted and sacrificed his substance through the use he made of the experience of

life on earth, until he had exhausted all his resources and there was naught left but the eventual

sacrifice of what he held so dear, but had discovered to be so unsatisfying. For these things of lesser

values, he had sacrificed the higher values, and had to return again whence he came. Such is the life

story of all the sons of God who came into incarnation, as given to us under the symbolism of the

Bible. But the theme in all the world Bibles is the same.

This urge to sacrifice, to relinquish this for that, to choose one way or line of conduct and thus sacrifice

another way, to lose in order eventually to gain,—such is the underlying story of evolution. This needs

psychological understanding. It is a governing principle of life itself, and runs like a golden pattern of

beauty through the dark materials of which human history is constructed. When this urge to sacrifice in

order to win, gain or salvage that which is deemed desirable is understood, then the whole clue to man's

unfoldment will stand revealed. This tendency or urge is something different to desire, as desire is

academically understood and studied today. What it really connotes is the emergence of that which is

most divine in man. It is an aspect of desire, but it is the dynamic, active side and not the feeling,

sensuous side. It is the predominant characteristic of Deity.

It is of interest, however, for students of esotericism to note that this urge to salvage and to sacrifice in

order to redeem works out in different ways in the different planetary schemes. Each Ray Lord of a

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scheme, manifesting through a planet, expresses this urge in varying ways, and each expression is so

different from the others that it is hard for a human being to do more than sense that method which

exists on our own particular planet. Initiates know that the varying psychological characteristics of the

ray Lives condition most peculiarly the method of expressing sacrifice, during the course of

manifestation. The great stream of living energy which is manifesting itself in our Earth scheme of

evolution is conditioned by a temperament, an attitude and an orientation that is that of a "Divine

Rebel." It is only rebellion that produces pain and sorrow, but this rebellion is inherent and innate in

the Deity of our planet Himself, the "One in Whom we live and move and have our being." It is,

therefore, a tendency greater than the individual unit. It is only possible to express this amazing truth

about the planetary Life under a veil of symbology and in terms of human thought. In this there is ever

a risk, for men interpret all they read and hear and experience in terms of themselves.

The Old Commentary says:

"He entered into life and knew it to be death.

"He took a form and grieved to find it dark.

"He drove Himself forth from the secret place and sought the place of light, and light revealed all that

he sought the least.

"He craved permission to return.

"He sought the Throne on high and Him who sat thereon. He said 'I sought not this. I looked for

peace, for light, for scope to serve, to prove my love and to reveal my power. Light there is none.

Peace is not found. Let me return.'

But He Who sat upon the Throne turned not his head. He seemed not e'en to listen nor to hear. But

from the lower sphere of darkness and of pain a voice came forth and cried: 'We suffer here. We seek

the light. We need the glory of an entering God. [I can find no other words except these last two to

express the ancient symbol from which I am translating.] Lift us to Heaven. Enter, O Lord, the tomb.

Raise us into the light and make the sacrifice. Break down for us the prison wall and enter into pain.'

The Lord of Life returned. He liked it not, and hence the pain."

The same conditions which blend the Law of Sacrifice with pain and sorrow and difficulty are found

also on the planet Mars and on the planet Saturn. They are not found on the other planets. Those who

have read The Secret Doctrine and A Treatise on Cosmic Fire with understanding know that our Earth is not a sacred planet. However, Saturn, Mars and our Earth constitute, in a curious esoteric manner,

the personality of a stupendous ray Life, Whose energy is that of the third Ray. There are, as has been

stated elsewhere, seven sacred planets but ten planetary schemes, and in three cases, (those of the three

major rays) three planets constitute the personality of each ray Life. Some esoteric thinkers believe

that there are twelve planets to be considered in our solar system, and there is a basis for their

conclusion. The personality of this third ray Life functions through the following planets:

1. The mental body expresses itself through the medium of the planet Saturn.

2. The astral body expresses itself through the planet Mars.

3. The physical body expresses itself through the planet Earth.

The potency of this Life is such that He requires three complete schemes—all three closely allied and

interdependent—through which to express Himself. Uranus, Jupiter and Venus are similarly allied in

order to manifest or express a great Life.

These facts constitute a tremendous mystery, and in no way negate the truth that Venus has a peculiar

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and intimate relation to the Earth. The point here being stressed is difficult to express, but of great

importance. Let me be more explicit, by means of the following statements:

1. Only three planetary schemes are aware of pain and sorrow as we understand those terms; none of

them know it so well or feel it so much as does our planetary Logos.

2. Pain and sorrow are the result of rebellion, and of divine discontent. The instinct to betterment,

based on discontent, has necessarily involved the planetary temperament or attitude which recognises

the dualities.

3. There is a stage to be reached in the human consciousness, where that which lies behind the

dualities—the stage of essential oneness—can, and will be recognised.

4. When this takes place, the consciousness of our humanity will then merge with that underlying

consciousness of the whole, which recognises no pain or sorrow and has, therefore, slipped out of the

realisation which predominantly governs the consciousness of the three great Lives in our solar system.

5. It is this dimly sensed truth which lies behind the highest type of metaphysical thought, such as

Christian Science, Unity, Divine Science, and the emphasis laid by Christianity and the esoteric schools

upon the at-one-ment.

This instinct towards betterment through sacrifice is itself diverse.

There is, first of all, the instinct towards individual betterment, which leads to selfishness, to a

grasping, and to an orientation of the materially-minded towards material possessions.

There is, secondly, the instinct towards an ameliorating of the conditions of other people, first from a

selfish motive (the avoiding of personal distress at the sight of suffering), and secondly, through pure,

disinterested service, which is a quality of the soul.

There is, finally, the active application and the complete sacrifice of the lower separated self through

the power to "stand in spiritual being" which necessarily infers that one has reached that state of

consciousness which transcends what may be called, symbolically the "Earth, Saturn and Mars" state of

consciousness.

Let it not, however, be forgotten that the contribution to these three great planetary Lives, as They

embody pre-eminently the Law of Sacrifice, through pain and rebellion, is a major contribution to the

whole, and greatly enriches the sum total. The units of divine life and the atoms of electrical energy

who pass through these three planetary schemes are subject to them in order to acquire that psychic

sensitivity which would otherwise be impossible. Only those units of life who are coloured

predominantly by the third ray of activity pass for any length of time through these three schemes. A

hint is here conveyed as to the prevalence of third ray Monads among the sons of men. The ray of

active intelligence, expressing itself through the seven ray types, is above everything else the ray upon

which the majority of human monads will, particularly, at this time, be found. We shall, therefore, find

the following psychological types colouring the bulk of our humanity, and the ray of active intelligence

expressing itself through

1. Will, evoking divine purpose.

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2. Love, expressing divine quality.

3. Intellect, as the reflector of the Intuition.

4. Conflict, producing harmony.

5. Knowledge or science, leading to radiance.

6. Idealism, establishing the divine pattern.

7. Ritual or organisation, manifesting Deity.

Therefore, psychologically speaking, and when greater knowledge has been gained of the energies

determining the type of a man, a person, for instance, whose Monad is presumably upon the third ray,

his ego being on the fourth ray, and his personality on the seventh ray, will be described as a Three,

IV.7. Within this simple formula there will be lesser differentiations and a seventh ray personality may

have a first ray mental body, a fifth ray astral body, and a third ray physical body. The formula which

would describe him would be

Three, IV. 7. [Symbol — Page 102] 1,5,3

This, when interpreted, means

Monad------------- third ray.

Ego ---------------- fourth ray.

Personality-------- seventh ray.

Mental body ------ first ray.

Astral body ------- fifth ray.

Physical body ---- third ray.

Students may find it of value to study themselves and others in conformity with the above, and to

establish their personal formulae. This should be done in conjunction with a consultation of their

horoscopes. This will be discussed more at length after we have considered the astrological

implications of the rays, in the succeeding volume.

The Law of Sacrifice, therefore, can never be eliminated in our Earth scheme, as far as the human and

subhuman reactions to sorrow and pain are concerned, nor can it be eliminated on the planets Saturn

and Mars. It is relatively unknown in the other schemes. Bliss and Sacrifice are synonymous terms as

far as our solar Logos is concerned, and also for the majority of the planetary Logoi. This must be

remembered. A touch of this freedom from the limitations of pain and sorrow can be found among the

more advanced sons of men on Earth, who know the ecstasy of the mystic, the exaltation of the initiate,

and the exquisite agony of sacrifice or of any feeling which is carried forward to the point of

sublimation. When this point has been reached, the mechanism of suffering and the ability to register

sensuous perception is transcended, and momentarily the man escapes on to the plane of unity. Here

there is no pain, no sorrow, no rebellion and no suffering. When the living, vibrating antaskarana or

bridge is built, this "way of escape" becomes the normal path of life. Escape from pain is then

automatic, for the centre of consciousness is elsewhere. In the cases mentioned above, and where the

antaskarana is not a consummated, established fact, the tiny thread of the partially constructed "way of

escape", under tremendous pressure and excitation, shoots forward like a quivering band of light, and

momentarily touches the light that is the Self. Hence ecstasy and exaltation. But it does not last, and

cannot be consciously recovered until the third initiation has been taken. After that the "way of escape"

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becomes the "way of daily livingness" (to translate inadequately the occult and ancient phrase). Then

pain is steadily transcended, and the pairs of opposites—pleasure and pain—have no longer any hold

over the disciple.

All this constitutes the theme of esoteric psychology and, when rightly understood, will explain

1. The Saturnian influence in human life.

2. The cessation of rebellion, or the ending of the Martian influence.

3. The building of the antaskarana, which releases the man from the control of personality life.

4. The evocation of the group consciousness.

5. The consequent negation of pain and sorrow.

6. Entrance into Nirvana, and the beginning of the real Way.

The Law of Sacrifice means also

c. THE RELINQUISHING OF GAIN

This is the basic theme of The Bhagavad Gita. In that treatise on the soul and its unfoldment, we are

taught to "perform action without attachment," and thereby lay the foundation for later relinquishings

which can be effected without pain and the sense of loss, because we have acquired the power, latent

ever within ourselves, to detach ourselves from achieved possessions.

This law works out in many ways, and it is not possible to do more than indicate a few of those general

significances which embody the major lessons of every disciple.

First, the soul must relinquish the personality. For ages, the soul has identified itself with the lower

personal self, and through the agency of that lower self has gained experience and acquired much

knowledge. The time has to come when that agency is "no longer dear" to the soul, and their respective positions are reversed. No longer is the soul identified with the personality but the personality becomes

identified with the soul and loses its separate quality and position. All that has been acquired through

age-long struggle and strife, through pain and pleasure, through disaster and satisfied desire, and all

that the wheel of life, which has turned ceaselessly, has brought into the possession of the soul— All has to be relinquished. Life, for the disciple, becomes then a series of detaching processes, until he has

learnt the lesson of renunciation.

The sequence is, first dispassion, then discrimination, and finally detachment. On these three words must all disciples meditate, if they are ever to reap the fruits of sacrifice.

"Having pervaded the worlds with a fraction of Myself, I remain." Such is the theme of the soul's

endeavor, and such is the spirit which must underlie all creative work. In this thought lies the clue to

the symbol of the Law of Sacrifice—a rosy cross with a bird flying over it. This is the loved cross

(rose being the colour of affection), with the bird (symbol of the soul) flying free in time and space.

Secondly, the soul has also to relinquish not only its tie and its gain through contact with the personal

self, but it has most definitely to relinquish its tie with other personal selves. It must learn to know and

to meet other people only on the plane of the soul. In this lies for many a disciple a hard lesson. They

may care little for themselves and may have learnt much personal detachment. Little may they cherish

the gain of contact with the lower personal self. They are learning to transcend all that, and may have

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transcended to a great degree, but their love for their children, their family, their friends and intimates

is for them of supreme importance and that love holds them prisoners in the lower worlds. They do not

stop to recognise that their love is primarily love for the personalities, and only secondarily for the

souls. Upon this rock, many disciples are for lives broken, until the time comes when, through pain

and suffering and the constant losing of that which they so much cherish, their love enters into a newer,

a higher and a truer phase. They rise above the personal, and find again—after felt loss and suffering—

those whom now they love as souls. Then they realise that there has been gain and not loss, and that

only that which was illusory, ephemeral and untrue has disappeared. The real Man has been gained

and can never be lost again.

This is most frequently the problem of parents who are upon the Path of Discipleship, and it is through

their children that the lesson is learnt which can release them for initiation. They hold their children to

them, and this, being counter to the law of nature, works out disastrously. It is the height of selfishness.

And yet, did they but know and see aright, they would realise that to hold, one must detach, and to

keep, one must release. Such is the law.

The soul has also to learn to relinquish the fruits or gains of service and learn to serve without

attachment to results, to means, to persons or to praise. This I will deal with later.

In the fourth place, the soul has to relinquish also the sense of responsibility for that which other

disciples may do. So many earnest servers hold on to their fellow workers, and do not relinquish their

hold upon them or upon their activities upon the outer plane. This is a subtle error, for it masks itself

behind a sense of righteous responsibility, an adherence to principles as they appear to the individual,

and the accumulated experience of the disciple,—which is necessarily incomplete experience. The

relation between disciples is egoic and not personal. The link is of the soul and not of the mind. Each

personality pursues its own course, must shoulder its own responsibilities, work out its own dharma,

and fulfil its own karma, and so answer for itself to its Lord and Master, the Soul. And answer there

will be. Does this itself sound of the nature of separation and aloneness? It does, as far as outer

activities are concerned. Only as servers cooperate from the standpoint of an inner subjective linking

can a united world be carried forward.

At this time in the history of the world and its periodical salvaging from conditions which are wrecking

the current civilisation, it is necessary that aspirants grasp the fact that that salvaging process must be

carried on under the Law of Sacrifice, and that only a relative outer unity can be at this time achieved.

Not as yet is the vision seen with a sufficient clarity by the many servers, to make them work with

perfect unanimity of purpose and objective, of technique and method, or complete understanding and

oneness of approach. That fluid, perfect cooperation lies as yet in the future. The establishing of an

inner contact and relationship, based on a realised oneness of purpose and soul love, is magnificently

possible, and for this all disciples must struggle and strive. On the outer plane, owing to the separative

mind during this age and time, a complete accord on detail, on method, and on interpretation of

principles is not possible. But—the inner relationships and cooperation Must be established and

developed, in spite of the outer divergences of opinion. When the inner link is held in love, and when

disciples relinquish the sense of authority over each other and of responsibility for each others

activities, and at the same time stand shoulder to shoulder in the One Work, then the differences, the

divergences, and the points of disagreement will automatically be overcome. There are three rules

which are important to disciples at this time.

First, see to it that you permit no rift to appear in the inner relation in which you stand to each other.

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The integrity of the inner band of servers must be preserved intact.

Secondly, pursue your own duty and task, shoulder your own responsibility, and then leave your fellow

disciples to do the same, free from the impact of your thought and criticism. The ways and means are

many; the points of view vary with every personality. The principle of work is love for all men and

service to the race, preserving at the same time a deeper inner love for those with whom you are

destined to work. Each soul grows into the way of light through service rendered, through experience

gained, through mistakes made, and through lessons learnt. That necessarily must be personal and

individual. But the work itself is one. The Path is one. The love is one. The goal is one. These are

the points that matter.

Thirdly, preserve ever in work the attitude of mind which must grow out of the two rules above,

faithfully followed. Your point of view and consciousness are your own, and therefore, are for you,

right. Not necessarily is that which seems so clear to you and of such vital importance to you, of the

same value or importance to your brothers. Your important principle may be realised by an abler mind

than yours and by a more advanced disciple as embodying an aspect of a greater principle, an

interpretation of a principle, correct and proper at a certain time, but capable of a different application

at another time, and by another mind. Under the Law of Sacrifice these three rules might be interpreted

thus:

1. Relinquish or sacrifice the age-old tendency to criticise and adjust anothers work, and thus preserve

the inner group integrity. More plans for service have gone astray and more workers have been

hindered by criticism than by any other major factor.

2. Relinquish or sacrifice the sense of responsibility for the actions of others, and particularly of

disciples. See that your own activity measures up to theirs, and in the joy of struggle and on the way of

service the differences will disappear and the general good will be achieved.

3. Relinquish the pride of mind which sees its way and its interpretations to be correct and true, and

others false and wrong. This is the way of separation. Adhere to the way of integration which is of the

soul and not of the mind.

These are hard sayings, but they are the rules by which the Teachers on the inner side, guide Their

actions and Their thoughts, when working with each other and with Their disciples. The inner integrity

is necessarily a proven fact to Them. To the disciple it is not. But to the inner Teachers, the outer

differences are abhorrent. They leave each other free to serve the Plan. They train Their disciples (no

matter what their degree) to serve that Plan with freedom, for in freedom and in the sense of joy and in

the strength of inner cooperative love is the best work done. It is sincerity for which They look. The

willingness to sacrifice the lesser when the greater is sensed is that for which They search. The

spontaneous relinquishing of long-held ideals when a greater and more inclusive presents itself is Their

guide. The sacrifice of pride and the sacrifice of personality when the vastness of the work and the

urgency of the need are realised, sway Them to cooperation. It is essential that the disciples shall learn

to sacrifice the non-essential in order that the work may go forward. Little as one may realise it, the

many techniques and methods and ways are secondary to the major world need. There are many ways

and many points of view, and many experiments and many efforts—abortive or successful, and all of

them come and go. But humanity remains. All of them are in evidence of the multiplicity of minds,

and of experiences, but the goal remains. Difference is ever of the personality. When this Law of

Sacrifice governs the mind, it will inevitably lead all disciples to relinquish the personal in favor of the

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universal and of the soul, that knows no separation, no difference. Then no pride, nor a short and

myopic perspective, nor love of interference (so dear to many people), nor misunderstanding of motive

will hinder their cooperation with each other as disciples, nor their service to the world.

2. The Law of Magnetic Impulse

No. Exoteric

Esoteric

Name

Name

Symbol

Ray Energy

2. The Law of

The Law of

Two fiery balls Radiatory Energy.

Magnetic Impulse.

Polar Union. and triangle.

Second Ray

manifesting

Energy.

It would be well to remember that we are not considering here that aspect of the second ray which is

peculiarly concerned with form, and which constitutes the cohering, magnetic agent in any form,

whether atom, man or solar system. We are not here concerned with the relation between forms, even

though due (as is essentially the case) to second ray energy. Nor are we occupied with considering the

relation of soul to form, either that of the One Soul to the many forms, or of an individualised soul to

its imprisoning form. The laws we are considering are concerned entirely with inter-soul relationship,

and with the synthesis underlying the forms. They govern the conscious contact existing between the

many aspects of the One Soul. I have expressed this phrase with care.

This Law of Magnetic Impulse governs the relation, the interplay, the intercourse, and the

interpenetration between the seven groups of souls on the higher levels of the mental plane which

constitute the first of the major form differentiations. These we can only study intelligently from the

angle of the seven ray groups, as they compose the spiritual aspect of the human family. This law

governs also the relationships between souls, who, whilst in manifestation through form, are en rapport

with each other. It is a law, therefore, which concerns the inter-relation of all souls within the

periphery of what the Christians call "the Kingdom of God." Through a right understanding of this

law, the man arrives at a knowledge of his subjective life; he can wield power subjectively, and thus

work consciously in form and with form, yet holding his polarisation and his consciousness in another

dimension, and functioning actively behind the scenes. This law concerns those inner esoteric

activities which are not primarily related to form life.

This law is of major importance because of the fact that Deity itself is on the second ray; because this is

a second ray solar system, and therefore all rays and the varying states or groupings of consciousness,

and all forms, in or out of physical manifestation, are coloured and dominated by this ray, and therefore

again finally controlled by this law. The Law of Magnetic Impulse is in the soul realm what the Law of

Attraction is in the world of phenomena. It is, in reality, the subjective aspect of that Law. It is the

Law of Attraction as it functions in the kingdom of souls, but because it is functioning on those levels

where the "great heresy of separateness" is not to be found, it is difficult for us—with our active,

discriminating minds—to understand its implications and its significance. This Law governs the soul

realm, to it the Solar Angels respond, and under its stimulation, the egoic lotuses unfold. It could

perhaps be best understood if it is considered as—

a. The impulsive interplay between souls in form and out of form.

b. The basis of egoic recognition.

c. The factor which produces reorientation in the three worlds.

d. The cause of the magnetic rapport between a Master and His group, or a Master and His disciple.

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It has an occult name, and we call it "the Law of Polar Union." Yet when I say to you that this implies the binding of the pairs of opposites, the fusion of the dualities, and the marriage of souls, I have

uttered meaningless words, or words which—at the best—embody an ideal which is so closely tied up

with material things in the mind of the aspirant, and so connected with the processes of detachment (at

which disciples work so strenuously!) that I despair of presenting the truth as it concerns souls and soul

relationships.

This law governs also the relation of the soul of a group to the soul of other groups. It governs the

interplay, vital but unrealised yet as a potency, between the soul of the fourth kingdom in nature, the

human, and the soul of the three subhuman kingdoms, and likewise that of the three superhuman

kingdoms. Owing to the major part which humanity has to play in the great scheme or Plan of God,

this is the law which will be the determining law of the race. This will not, however, be the case until

the majority of human beings understand something of what it means to function as a soul. Then,

under obedience to this law, humanity will act as a transmitter of light, energy and spiritual potency to

the subhuman kingdoms, and will constitute a channel of communication between "that which is above

and that which is below." Such is the high destiny before the race.

Just as certain human beings have, through meditation, discipline and service, most definitely made a

contact with their own souls, and can therefore become channels for soul expression, and mediums for

the distribution into the world of soul energy, so men and women, who are oriented to soul living in

their aggregate, form a group of souls, en rapport with the source of spiritual supply. They have, as a group, and from the angle of the Hierarchy, established a contact and are "in touch" with the world of

spiritual realities. Just as the individual disciple stabilises this contact and learns to make a rapid

alignment and then, and only then, can come into touch with the Master of his group and intelligently

respond to the Plan, so does this group of aligned souls come into contact with certain greater Lives

and Forces of Light, such as the Christ and the Buddha. The aggregated aspiration, consecration and

intelligent devotion of the group carries the individuals of which it is composed to greater heights than

would be possible alone. The group stimulation and the united effort sweep the entire group to an

intensity of realisation that would otherwise be impossible. Just as the Law of Attraction, working on

the physical plane, brought them together as men and women into one group effort, so the Law of

Magnetic Impulse can begin to control them when, again as a group and only as a group, they unitedly

constitute themselves channels for service in pure self-forgetfulness.

This thought embodies the opportunity immediately before all groups of aspirants and allied men of

good will in the world today. If they work together as a group of souls, they can accomplish much.

This thought illustrates also the significance of this law which does produce polar union. What is needed to be grasped is that in this work, there is no personal ambition implied, even of a spiritual

nature and no personal union sought. This is not the mystical union of the scriptures or of the mystical

tradition. It is not alignment and union with a Master's group, or fusion with one's inner band of

pledged disciples, nor even with one's own Ray life. All these factors constitute preliminary

implications and are of an individual application. Upon this sentence I ask you to ponder. This union

is a greater and more vital thing because it is a group union.

What we are seeking to do is to carry forward a group endeavor which is of such moment that, at the

right time, it could produce, in its growing momentum, such a potent, magnetic impulse that it will

reach those Lives Who brood over humanity and our civilisation, and Who work through the Masters

of the Wisdom and the assembled Hierarchy. This group endeavor will call forth from Them a

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responsive and magnetic impulse, which will bring together, through the medium of all the aspiring

groups, the overshadowing beneficent Forces. Through the concentrated effort of these groups in the

world today (who constitute subjectively One Group) light and inspiration and spiritual revelation can

be released in such a flood of power that it will work definite changes in the human consciousness and

help to ameliorate conditions in this needy world. It will open men's eyes to the basic realities, which

are, as yet, only dimly sensed by the thinking public. Humanity itself must apply the necessary

correctives, believing it can do so in the strength of its own sensed wisdom and strength; yet all the

time, behind the scenes, stand the grouped world aspirants, working silently, in unison with each other

and the Hierarchy, and thus keeping the channel open through which the needed wisdom, strength and

love can flow.

There are, therefore, to be found in this great task the following relations and groupings. These must

be considered, and are as follows:

1. The Forces of Light and the Spirit of Peace, embodied Lives of tremendous group potency.

2. The Planetary Hierarchy.

3. The Buddha.

4. The Christ.

5. The New Group of World Servers.

6. Humanity.

You will note that the Buddha focusses in Himself the downpouring forces, whilst the Christ focusses

in Himself the outgoing demand and the spiritual aspirations of the entire planet. This makes a

planetary alignment of great potency. Should the needed work be accomplished, the needed

adjustments in the world can be made. The success or failure lies largely in the hands of those

scattered but spiritually aligned men and women whom we call the New Group of World Servers.

In the above tabulation, there is portrayed a little of what is implied in the words "The Law of Polar

Union." The whole process concerns consciousness, and the results worked out in consciousness, with

the subsequent physical plane happenings, dependent upon the conscious realisations of the men of

good will in, or out of, the New Group of World Servers.

This work, carried forward successfully and intelligently, should make it possible to inaugurate a new

relation between the Hierarchy and mankind. This effort could mark (and let us hope it will) the

beginning of a new type of mediatory work—a work carried forward by a salvaging group of servers,

who are in training for the establishing of that group which will eventually save the world under the

Law of Sacrifice. This mediatory work, however, involves the recognition of the Law of Magnetic

Impulse, and a desire to understand it, and to cooperate with Those Who wield it. Through its medium

and the right understanding of the Law, it should be possible to establish the needed union between the

liberated souls (who are in themselves the symbol of the Soul in all forms) and the souls in prison.

Much of the success of this planned endeavor depends upon the intellectual grasp of the members of

the New Group of World Servers in connection with the necessary technique. It will depend also upon

their willingness to accept the idea of the opportunity, and upon their readiness to work along the

indicated lines. They have no guarantee as to the accuracy of claims made regarding the importance of

this period, nor have they any personal knowledge of the situation as it is here described. Some do not

even know that there is a watching Hierarchy, but they are consecrated and selfless souls, and as such,

belong to the New Group of World Servers. If they can aspire, pray, meditate and serve, focussing

always in unison with all other servers, the salvaging of humanity will go forward with much greater

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speed than heretofore, and to this call many will respond.

For the individual disciple, the significance of this Law of Magnetic Impulse and the corresponding

relationships in his own life might also be shown in tabulated form:—

1. The world of souls on the higher mental levels.

2. The Master of his group.

3. The solar angel.

4. The aspiring disciple on the lower mental levels.

5. The personality, integrated and often troublesome.

6. The aspirant's environing associates.

It is useful for students to have these analogies in mind, for they can often arrive at release from the

limitations of their lives and at a truer comprehension of the larger issues, when they see that their little,

unimportant lives are only the reflection of greater and more important factors.

It is wise always to remember that on the plane of soul existence there is no separation, no "my soul

and thy soul." It is only in the three worlds of illusion and of maya that we think in terms of souls and

bodies. This is an occult platitude and well known, but the re-emphasis of the well known truth will

sometimes serve to bring home to you its exactitude.

The second illustration which may perhaps make clearer the meaning and purpose of this law, and

which will be of deep interest to esotericists, is to be found in connection with the symbol that specifies

this law in the sacred records and in the archives of the Lodge. It is the symbol of the two balls of fire

and the triangle. This has not only a planetary and cosmic significance, but has a very definite relation

to the individual unfoldment (in the physical body) of the spiritual life of the disciple. Let me put it

very simply. Students know that there are in the head two centres, the ajna centre and the head

centre,—two balls of fire, symbolic of the fiery consciousness of the soul, and not of the animal

consciousness of the body.

These two centres (externalised by the two glands, the pineal gland and the pituitary body) become

vibrant and alive and intensely active, through service and meditation and right aspiration. A line of

contact between them is eventually set up and established with increasing potency. There is also

another line of outgoing fiery power toward the top of the spinal column. As the life of the soul gets

stronger, the radiance of the centres increases, and the periphery of their sphere of influence is set up,

creating a dual magnetic field. Speaking esoterically they are "magnetically impelled towards each

other" and towards the stored up energy to be found in the spine, and localised in the five centres up the

spine. Eventually the interplay is so powerful that a triangle of force appears within the radius of the

magnetic field, and this triangle of light, of living fire, links the three "laya centres." The symbol is then completed, and the indication is that the disciple is now controlled by the subjective side of his

nature. He is now governed by the Law of Magnetic Impulse (as the linking of the head centres

demonstrates) and the two aspects of his nature, higher and lower, which constitute the two poles with

which he is concerned, are now united. The polar union has been brought about. The subject of this

magnetic interplay offers food for thought and indicates the way of group, and of individual service.

As the individual aspirants lose sight of self in service, and as they arrive at the stage of indifference to

personality claims and happenings, they learn to cherish a spirit of confidence, of joy and of love, deep

and lasting, for each other; they learn to work together whole-heartedly for the helping of the world and

the assistance of the Hierarchy.

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3. The Law of Service

No. Exoteric

Esoteric

Name

Name

Symbol

Ray Energy

3. Law of Service. Law of water A man with a

Outpouring

and the fishes.

pot of water. Energy.

Sixth Ray.

Vivifying Life.

We come now to the consideration of the third Law of the Soul, which is intended to govern all soul

activity. It is the Law of Service. However, before we elaborate this theme, there are three things

which I seek to say and which merit our careful attention.

First, is the fact that the result of all contact achieved in meditation and the measure of our success, will

be determined by the ensuing service to the race. If there is right understanding, there will necessarily

be right action.

It has previously been pointed out that the three great sciences which will come to the fore in the New

Age, and which will lead humanity from the unreal to the real, and from aspiration to realisation are

1. The science of Meditation, the coming science of the mind.

2. The science of Antaskarana, or the science of the bridging which must take place between higher and

lower mind.

3. The science of Service, which is a definite technique of at-one-ment.

We shall now consider the broad outlines of this science, for it is the major releasing factor in the

disciple's life.

Secondly, this Law of Service is something which may not be escaped. Evasion brings its penalties, if

that evasion is conscious. Ability to serve marks a definite stage of advance upon the Path, and until

that stage is reached, spontaneous service, rendered in love and guided by wisdom, cannot be given.

What is found up to that time is good intention, mixed motives, and oft fanaticism. This we will later

elucidate.

This law is the imposition upon the planetary rhythm of certain energies and impulses which emanate

from that sign of the zodiac into which we are steadily moving. Therefore, there is no escape. It is the

effect of this force which, in some countries, is regimenting the masses in such a way that the

individual serves the group by a forced negation of his personal self. His own ideas, his own personal

well being and his own individuality are subordinated to the whole, and he is rendered relatively futile

from the angle of his soul unfoldment. He is forced to conform, willingly or unwillingly to group

conditions. This is one of the lowest manifestations of the impact of this law upon the human

consciousness. In its highest expression, we have the service rendered upon the planet in all the

kingdoms of nature by the Hierarchy of Masters. Between these two extreme expressions, there is a

vast distinction, but both are equally brought about by response (the one consciously rendered and the

other unconsciously directed) to the Law of Service.

Thirdly this Law of Service was expressed for the first time fully by the Christ two thousand years ago.

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He was the forerunner of the Aquarian Age, and hence His constant emphasis upon the fact that He was

the "water of life", the "living water" which men needed. Hence the esoteric name of this law is that of

"water and the fishes." The Piscean age slowly, very slowly, prepared the way for the divine

expression of service, which will be the glory of the coming centuries. Today, we have a world which

is steadily coming to the realisation that "no man liveth unto himself", and that only as the love, about which so much has been written and spoken, finds its outlet in service, can man begin to measure up to

his innate capacity.

The sign for the Aquarian Age is that of a man, carrying on his shoulders a jar of water so full that it

pours over to all and sundry, and yet it diminishes not. The sign for this Law of Service is very similar,

but the difference lies in this; that the man stands, perfectly balanced in the form of a cross, with arms

stretched out and with the water pot upon his head. In this difference there lies much of real

significance. The jar of water, posed upon the shoulders, is a sign of the burden of service. It is not

easy to serve. Man is today only beginning to learn how to serve. The jar of water upon the head of

the man, who has been upon the cross of sacrifice for so long a time that the position has become to

him perfectly natural, indicates that the cross, which has upheld him for so long, has now disappeared.

The man with the water jar upon his head indicates to us poise, equilibrium and balance. For this

balance, the understanding of the Law of Magnetic Impulse has prepared him. That is the Law of Polar

Union and its symbol is the originator of the zodiacal sign for the constellation Libra—balance and

service. These are the two expressions of Divinity which are, today, man's next great objective.

Service is usually interpreted as exceedingly desirable and it is seldom realised how very difficult

service essentially is. It involves so much sacrifice of time and of interest and of one's own ideas, it

requires exceedingly hard work, because it necessitates deliberate effort, conscious wisdom, and the

ability to work without attachment. These qualities are not easy of attainment by the average aspirant,

and yet today the tendency to serve is an attitude which is true of a vast majority of the people in the

world. Such has been the success of the evolutionary process.

Service is frequently regarded as an endeavor to bring people around to the point of view of the one

who serves, because what the would-be server has found to be good and true and useful, must

necessarily be good and true and useful for all. Service is viewed as something we render to the poor,

the afflicted, the diseased and the unhappy, because we think we want to help them, little realising that

primarily this help is offered because we ourselves are made uncomfortable by distressing conditions,

and must therefore endeavor to ameliorate those conditions in order ourselves to be comfortable again.

The act of thus helping releases us from our misery, even if we fail to release or relieve the sufferers.

Service is frequently an indication of a busy and overactive temperament, or of a self-satisfied

disposition, which leads its possessor to a strenuous effort to change situations, and make them what he

feels they should be, thus forcing people to conform to that which the server feels should be done.

Or again, service can grow out of a fanatical desire to tread in the footsteps of the Christ, that great Son

of God Who "went about doing good", leaving an example that we should follow in His footsteps.

People, therefore, serve from a sense of obedience, and not from a spontaneous outgoing towards the

needy. The essential quality for service is, therefore, lacking, and from the start they fail to do more

than make certain gestures. Service can likewise be rendered from a deep seated desire for spiritual

perfection. It is regarded as one of the necessary qualifications for discipleship and, therefore, if one is

to be a disciple, one must serve. This theory is correct, but the living substance of service is lacking.

The ideal is right and true and meritorious, but the motive behind it all is entirely wrong. Service can

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also be rendered because it is becoming increasingly the fashion and the custom to be occupied with

some form of service. The tide is on. Everybody is actively serving in welfare movements, in

philanthropic endeavors, in Red Cross work, in educational uplifts, and in the task of ameliorating

distressing world conditions. It is fashionable to serve in some way. Service gives a sense of power;

service brings one friends; service is a form of group activity, and frequently brings far more to the

server (in a worldly sense) than to the served.

And yet, in spite of all this which indicates wrong motives and false aspiration, service of a kind is

constantly and readily being rendered. Humanity is on its way to a right understanding of services; it is

becoming responsive to this new law and is learning to react to the steadily imposing will of that great

Life who informs the constellation Aquarius, just as our solar Logos informs our solar system and our

planetary Logos informs our earth planet.

The idea of service is, at this time, the major idea to be grasped for (in grasping it) we open ourselves

wide to the new incoming influences. The Law of Service is the expression of the energy of a great

Life, who, in cooperation with Him "in Whom we live and move and have our being", is subjecting the

human family to certain influences and streams of energy which will eventually do three things:—

1. Awaken the heart centre in all aspirants and disciples.

2. Enable emotionally polarised humanity to focus intelligently in the mind.

3. Transfer the energy of the solar plexus into the heart.

This unfolding of what we might call "the consciousness of the heart" or the development of true

feeling is the first step towards group awareness. This group awareness and this identification with the

feeling aspect of all groups is the quality which leads to service—a service to be rendered as the

Masters render it, and as the Christ demonstrated it for us in Galilee.

a. SOME QUESTIONS ON SERVICE

Therefore, the service rendered today is what it is because the response of men to these new Aquarian

influences is being registered at present in the astral body and is working out through the solar plexus.

This accounts for the emotional nature of most of the service rendered in the world at this time; it is

responsible for the hatred engendered by those who react sensitively to suffering and who, because of

their emotional identification with suffering, lay the blame for the distressing conditions encountered

upon a person or a group of persons. It is responsible also for the generally unsatisfactory nature of

much of that which is now being done to relieve conditions. It is unsatisfactory from the higher angle

of the soul.

When, however, the service rendered is based upon a mental response to humanity's need, then the

whole problem is lifted out of the veil of illusion and out of the valley of the world glamour. Then the

impulses to serve are registered in the heart centre and not in the solar plexus, and when this is more

generally the case, then we shall have a happier and more successful demonstration of service.

In this Treatise I seek to be intensely practical, for this new science of service must be based on right

foundations and on sound understanding. Perhaps the simplest way in which I can handle a theme so

new and yet so hackneyed is by formulating certain questions and then answering them as fully and as

concisely as possible.

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1. How do we define the word "service"?

2. What is the field of this science and why do we call it a science?

3. What are the characteristics of the true server?

4. What effect does service have?

a. On the mind?

b. On the emotions?

c. On the etheric body?

5. Does this science prove that the seven key or ray types employ distinctive methods in their service?

The consideration of these questions will enable me to do three things:

1. Show in my answers to each question that service is not a sentiment or an ideal, but that it is an

effect and a scientific procedure at the same time.

2. Indicate the need today for the right understanding of a technique which, when applied by the New

Group of World Servers, will lead humanity into the world of true meaning and of real values. I will

seek to show how the New Group of World Servers will work.

3. Give some idea of how certain groups of the Masters of the Wisdom serve upon our planet at this

time.

In answering these questions, we will proceed to take them one by one.

How do we define the word "Service"?

The definition of this word is not easy. There has been too much attempt to define it from the angle of

personality knowledge. Service can be briefly defined as the spontaneous effect of soul contact. This

contact is so definite and fixed that the life of the soul can pour through into the instrument which the

soul must perforce use upon the physical plane. It is the manner whereby the nature of that soul can

demonstrate in the world of human affairs. Service is not a quality or a performance; it is not an

activity towards which people must strenuously strive, nor is it a method of world salvage. This

distinction must be clearly grasped, or else our whole attitude to this momentous demonstration of the

success of the evolutionary process in humanity will be at fault. Service is a life demonstration. It is a

soul urge, and is as much an evolutionary impetus of the soul as the urge to self-preservation or to the

reproduction of the species is a demonstration of the animal soul. This is a statement of importance. It

is a soul instinct, if we may use such an inadequate expression and is, therefore, innate and peculiar to

soul unfoldment. It is the outstanding characteristic of the soul, just as desire is the outstanding

characteristic of the lower nature. It is group desire, just as in the lower nature it is personality desire.

It is the urge to group good. It cannot, therefore, be taught or imposed upon a person as a desirable

evidence of aspiration, functioning from without and based upon a theory of service. It is simply the

first real effect, evidenced upon the physical plane, of the fact that the soul is beginning to express itself

in outer manifestation.

Neither theory nor aspiration will or can make a man a real server. How then is it that there is so much

activity in service demonstrating in the world today?

Simply because the life, words and deeds of the worlds first Great Server, of the One Who came to

make clear to us what service essentially is, has necessarily had an effect, and men today are earnestly

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attempting to imitate His example, little realising that imitation does not net them the true results, but

only indicates to them a growing possibility.

All these laws of the Soul (and the Law of Service is no exception) manifest inevitably in two ways.

First, there is their effect upon the individual. This occurs when the soul has been definitely contacted

and the mechanism of the soul begins to respond. Evidence of this should work out now among the

esoteric students, scattered over the world, for they have reached a point where the true server can

emerge from their ranks, and give evidence of an established soul contact. Secondly, these soul laws

are beginning to have a group effect in humanity itself, and to influence the race of men as a whole.

This effect is somewhat in the nature of a reflection in the lower nature of a higher consciousness, and

therefore today we have much running after service, and much philanthropic effort. All of it is,

however, deeply coloured by personality, and it often produces much harm, for people seek to impose

their ideas of service and their personal techniques upon other aspirants. They may have become

sensitive to impression, but they oft-times misinterpret the truth and are biassed by personality ends.

They must learn to lay the emphasis upon soul contact and upon an active familiarity with the egoic

life, and not upon the form side of service. May I beg those of you who respond to these ideas and are

sensitive to soul impression (oft-times misinterpreting the truth, being biassed by personality ends) to

lay the emphasis upon soul contact and not upon the form side of service. Activity of the form side

lays stress upon personality ambition, veiling them with the glamour of service. If care over the

essential of service—soul contact—is taken, then the service rendered will flow with spontaneity along

the right lines and bear much fruit. Of this, the selfless service and the deep flow of spiritual life,

which have been demonstrated in the world work of late, is a hopeful indication.

What is the field of this science, and why do we call it a science.

The next point to consider is the field of this service, and its nature as a science. The field of service,

first of all, demonstrates as the life of the Spirit, working within the region of a man's own nature. The

first thing the soul has to do when contact has been made and the man knows it in his brain

consciousness and owing to the active impression of the mind, is to make the man aware that he is a

living principle of divinity, and then to prepare the lower threefold nature so that it can automatically

submit to the Law of Sacrifice. Then it will offer no impediment to the life which must and will pour

through it. This is the first and hardest task, and with this task the aspirants of the world are at this time

engaged. This indicates, does it not, the point of evolution reached by the majority? When the rhythm

of this law has been imposed and the natural impetus of the man in incarnation is to be an expression of

the soul, and when this rhythm can be established as a natural daily expression, the man begins to

"stand in spiritual being" and the life which pours through him, gently and naturally, will then have an effect upon his environment and his associates. This effect can then be called a "life of service "

Too much emphasis has been laid upon the process whereby the lower nature is to be subjugated to the

higher Law of Service, and the idea of sacrifice, in its worst implications, has been developed. This

idea emphasises the necessary and inevitable clashing between the lower nature, working under its own

laws, and the higher aspects as they work under the spiritual laws. Then the sacrifice of the lower to

the higher assumes great proportions, and the word becomes quite suitable. There is sacrifice. There is

suffering. There is a painful process of detachment. There is a long effort to let the life flow through,

whilst steadily the personality throws up one barrier and obstruction after another. This stage and

attitude we can view with sympathy and understanding, for there are those who have so much theory

about service and its expression that they fail to serve and also fail to comprehend with understanding

the period of pain which ever precedes enlarged service. Their theories block the way to true

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expression and shut the door on real comprehension. The mind element is too active.

When the personal lower self is subordinated to the higher rhythms and obedient to the new Law of

Service, then the life of the soul will begin to flow through the man to others, and the effect in a man's

immediate family and group will be to demonstrate a real understanding and a true helpfulness. As the

flow of life becomes stronger through use, the effect will spread out from the small surrounding family

group to the neighborhood. A wider range of contacts becomes possible, until eventually (if several

lives have been thus spent under the influence of the Law of Service) the effect of the outpouring life

may become nationwide and worldwide. But it will not be planned, nor will it be fought for, as an end

in itself. It will be a natural expression of the soul's life, taking form and direction according to a man's

ray and past life expression; it will be coloured and ordered by environing conditions,—by time, by

period, by race and age. It will be a living flow, and a spontaneous giving forth, and the life, power and

love demonstrated, being sent forth from soul levels, will have a potent, attractive force upon the group

units with which the disciple may come in contact in the three worlds of soul expression. There are no

other worlds wherein the soul may at this time thus express itself. Nothing can stop or arrest the

potency of this life of natural, loving service, except in those cases wherein the personality gets in the

way. Then service, as the Teachers on the inner side of life understand it, gets distorted and altered into

busy-ness. It becomes changed into ambition, into an effort to make others serve as we think service

should be rendered, and into a love of power which hinders true service instead of into love of our

fellow men. There is a point of danger in every life when the theory of service is grasped, and the

higher law is recognised; then the imitative quality of the personality, its monkey nature, and the

eagerness of a high grade aspiration can easily mistake theory for reality, and the outer gestures of a

life of service for the natural, spontaneous flow of soul life through its mechanism of expression.

The need for an increasing subtlety of discrimination is constant, and all dedicated students are urged to

take stock of themselves at this time. They face a new cycle of service and must avail themselves of a

new day of opportunity. There is a great need to stand in spiritual being; where there is this poised

standing, there will be no need for others to incite one to service. Let the "Forces of Light" flow

through, and the ranks of the world servers will be rapidly filled. Let the "Spirit of Peace" use the

lower nature as an instrument, and there will be peace and harmony within the personal field of service.

Let the "Spirit of Good Will" dominate our minds and there will be no room for the spirit of criticism

and the spreading of destructive discussion. It is for this reason and in order to develop a group of

servers who can work along true and spiritual lines, that there must be increasing emphasis upon the

need for Harmlessness. Harmlessness prepares the way for the inflow of life; harmlessness dissipates

the obstructions to the free outpouring of love; harmlessness is the key to the release of the lower

nature from the grip of the world illusion and from the power of phenomenal existence.

We have expressed our belief that one of the major sciences of the coming age will be built up around

the active rendering of service. We have used the word "Science" because service, as a spiritual

quality, will rapidly be recognised as the phenomenal expression of an inner reality, and along the line

of a right understanding of service will come much revelation as to the nature of the soul. Service is a

method of producing phenomenal outer and tangible results upon the physical plane; I call your

attention to this as an evidence of its creative quality. By right of this creative quality, service will

eventually be regarded as a world science. It is a creative urge, a creative impulse, a creative

momentous energy. This creativity of service has already been vaguely recognized in the world of

human affairs under varying names, such as the science of vocational training. Recognition of the

impetus coming from a right understanding of social relations and their study is not lacking. Much is

also being studied along this same line in connection with criminology and the right handling of the

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youth of any nation and national group.

Service is, par excellence, the technique of correct group relations, whether it be the right guidance of

an anti-social child in a family, the wise assimilation of a trouble-maker in a group, the handling of

anti-social groups in our big cities, the correct technique to be employed in child guidance in our

educational centres or the relation between the religious and political parties, or between nation and

nation. All of this is part of the new and growing Science of Service. The imposition of this soul law

will eventually bring light into a distracted world, and release human energies in right directions. It is

not here possible to do more than indicate this briefly. The theme is too large, for it includes the

awakening of the spiritual consciousness with its responsibilities, and the welding of the individual into

an awakened group; it involves the imposition also of a newer and a higher rhythm upon world affairs.

This constitutes, therefore, a definitely scientific endeavor and warrants the attention of the best minds.

It should also eventually call forth the consecrated effort of the world disciples.

What are the characteristics of the true server?

These characteristics can be easily and briefly noted. They are not exactly what one may have been led

to believe. I am not here speaking of the qualifications required for the treading of the Path of

Discipleship or the Probationary Path. These are well known. They are the platitudes of the spiritual

life, and constitute the battleground, or the Kurukshetra of most aspirants. We are here concerned with

those qualities which will emerge when a man is working under the impulse of the Law of Service.

They will appear when he is a real channel for the life of the soul. His major characteristics will then

be three in number:—

1. He will be distinguished, as might be expected, by the quality of harmlessness, and by an active

refraining from those acts and that speech which might hurt or cause any misunderstanding. By no

word, suggestion, implication, innuendo or voiced dissatisfaction will he hurt his group. You will note

that I do not say "will not hurt any individual." Those working under the Law of Service need no

reminder not to hurt any individual. They often need, under the exuberance of spiritual stimulation and

the intensity of their aspiration, to be reminded to demonstrate group harmlessness.

2. The second characteristic is a willingness to let others serve as seems best to them, knowing that the life flowing through the individual server must find its own channels and outlets, and that direction of

these currents can be dangerous and prevent the rendering of the intended service. The server's efforts

will be turned in two directions:—

1. To the task of helping others to "stand in spiritual being", as he himself is learning to stand.

2. To aiding the individual to express his service in his chosen field as he desires to express it, and not

as the onlooking helper deems that he should do it.

One point might here be made clear. The task of those who are working under the Law of Service is

not exerted primarily with that group in the world today which is working under the effect of that

general response to which we earlier referred. These effects are easily shepherded into those activities

which, en masse, work out as philanthropic endeavor, as educational experiments, or social efforts in

the life of the community. The name of those who thus respond is legion, and the will to serve in this

particular way needs no impetus. The remarkable response to the many recent campaigns to good will

definitely evidenced this. But the work of the new type of server is directed towards those who are

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establishing soul contact and who can therefore work under the new incoming Aquarian Law. This

centres around the capacity to stand, not only in spiritual being, but together with others, working with them subjectively, telepathically, and synthetically. This distinction merits attention for one can easily

waste effort by entering fields already well handled from the point of view of the attainment of the

units in that field.

3. The third characteristic of the new server is joyfulness. This takes the place of criticism (that dire creator of misery) and is the silence that sounds.

It would be well to ponder on these last words, for their true meaning cannot be conveyed in words, but

only through a life dedicated to the newer rhythms and to the service of the whole. Then that

"sounding joy" and that "joyful sounding" can make its true meaning felt.

What effect does service have upon the mind, the emotions and the etheric body?

It must be remembered that it is through its effects that the scientist of the future will begin to deduce

the effectual existence of an inner cause, of an inner reality, or of a self or soul. We have seen that

service is not simply an activity of some person or group doing something with good intention for

another person or group. Service itself is definitely the result of a tremendous inner happening, and

when that result is brought about, it will be found to have produced a number of creative secondary

causes. These are, primarily, a change in the lower consciousness, a tendency to turn away from the

things of the personal self to the larger issues of the group, a reorientation which is real and expressive

and a power to change conditions (through creative activity) which is the demonstration of something

dynamically new. As this inner event stabilises into an equilibrised inner condition, the demonstration

of the above changes becomes more regular and less spasmodic and the effects of the new forces

flowing into the personality to be later used creatively, will be seen in all three bodies. Thus the true

server comes into possession of his instruments for service, and thenceforth creative work in

accordance with the Plan can go forward on all three planes. Thus has God, in His wisdom, chosen to

limit Himself, and the work of evolution proceeds solely through the medium of His chosen builders

and under the direction—on this planet—of those men whose lives are being transformed through soul

contact and creative service, and who constitute the planetary Hierarchy.

When alignment has been effected, when the at-one-ment has been more constantly made, and when

the antaskarana (the bridge connecting the higher and the lower) is in definite process of construction,

the true nature of service, as practiced by any individual begins to emerge. The first effect of the

inflowing force of the soul, which is the major factor leading to demonstrated service, is to integrate the

personality, and to bring all the three lower aspects of the man into one serving whole. This is a

difficult and elementary stage from the angle of the student in the Hall of Wisdom. The man becomes

aware of his power and capacity, and, having pledged himself to service, he begins furiously to serve;

he creates this, that and the other channel for the expression of the force which is driving him; he tears

down and destroys just as fast as he creates. He temporarily becomes a serious problem to the other

servers with whom he may be associated, for he sees no vision but his own, and the aura of criticism

which surrounds him and the strenuous push of the assertive force within him produces the stumbling

of the "little ones" and there has to be constant repair work undertaken (on his behalf) by older, more experienced disciples. He becomes the victim, for the time, of his own aspiration to serve, and of the

force which is flowing through him. This stage will in some cases fan into flame the latent seeds of

ambition. This ambition is, in the last analysis, only the personality urge towards betterment, and in its

right place and time is a divine asset, but it has to be rooted out when the personality becomes the

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instrument of the soul. In other cases, the server will come into a wider and more loving vision, and,

taking his eyes off his own accomplishment, will go to work in silent unison with the groups of all true

servers. He will submerge his personality tendencies, his ideas and his ambitions in the greater good of

the whole, and self will be lost to sight. Perhaps no better suggestion can be made to the man or

woman who seeks to function as a true server than to ask them to repeat daily, with their whole hearts

and minds behind the words, the dedication at the conclusion of the Esoteric Catechism, which is

included at the end of Initiation, Human and Solar. I would remind such servers that if they revolt or

are dismayed by the ideas embodied in the words, that is perhaps an indication of how much they need

the impression of this life objective upon their consciousness. That pledge runs as follows:

"I play my part with stern resolve; with earnest aspiration; I look above, I help below; I dream not, nor

I rest; I toil; I serve; I reap; I pray; I am the Cross; I am the Way; I tread upon the work I do, I mount

upon my slain self; I kill desire, and I strive, forgetting all reward. I forego peace; I forfeit rest, and, in

the stress of pain, I lose myself and find Myself and enter into peace. To all this I solemnly pledge

myself, invoking my Higher Self."

As the work of learning to serve proceeds and the inner contact becomes more sure, the next thing

which will occur will be a deepening of the life of meditation, and a more frequent illumining of the

mind by the light of the soul. Thereby the Plan is revealed. This will not be the shedding of that light

upon the plans of the server either for his own life or upon his chosen field of service. This must be

clearly grasped. That might only indicate (if it seems to occur) the mental agility of the server to find

means for the justification of his own ambition. It will be the recognition, in the mind, of the Plan of

God for the world at the particular time in which the server is existing, and the part that he may play in

furthering the ends of those who are responsible for the carrying forward of that Plan. He then

becomes willing to be a tiny part of a greater Whole, and this attitude never varies, even when the

disciple has become a Master of the Wisdom. He is then in contact with a still vaster concept of the

Plan and His humility and His sense of proportion remain unchanged.

An integrated, intelligent personality is adequate to deal with the working out of the server's part in the

active work of the world, provided his vision is not blurred by personal ambition nor his activity such

that it degenerates into a sense of rush and a display of busy feverishness. It takes the soul itself to

reveal to the poised and peaceful mind the next step to be taken in the work of world evolution, through

the impartation of ideas. Such is the Plan for humanity.

As the force pours through the personality and gives to the server this necessary vision and the sense of

power which will enable him to cooperate, it finds its way into the emotional or astral body. Here

again the effect will be dual, owing to the condition of the server's astral body and his inner orientation.

It may enhance the glamour and deepen the illusion, swinging the server into the psychic illusory

effects there to be found. When this happens, he will emerge upon the physical plane glamoured by the

idea, for instance, of his amazing personal contacts, whereas he has only contacted some group

thought-form of the Great Ones. He will be under the illusion that he is a chosen vessel or mouthpiece

for the Hierarchy, when the truth is that he is deceived by the many voices, because the Voice of the

Silence has been dimmed by the clamour of the astral plane; he will be deluded by the idea that there is

no other way but his way. Such an illusion and deception is common among teachers and workers

everywhere today, because so many are definitely making a contact with their souls, and are being

swept then into the desire for service; they are not yet free, however, from ambition, and their

orientation is still basically towards personality expression, and not to the merging of themselves in the

Group of World Servers. If however they can avoid glamour, and can discriminate between the Real

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and the unreal, then the inflowing force will flood their lives with effective unselfish love and with

devotion to the Plan, to those whom the Plan serves, and to Those Who serve the Plan. Note the

sequence of these attitudes, and govern yourselves accordingly. There will then be no room for self-

interest, self-assertiveness, or selfish ambition. All that is considered is the need and the driving

necessity to take the next immediate step to meet that need as it demonstrates before the server's eyes.

With the heart and mind then functioning together (either in selfish coalition for the presentation of an

active personality, or in dedicated selflessness and the attitude which is oriented towards soul guidance)

the force, flowing through the server will galvanise his etheric body into activity. Then, automatically,

the physical body will respond. There is, consequently, a great need for the server to pause upon the

astral plane, and there, in a holy and controlled silence, wait, before permitting the force to pour

through into the centres in the etheric body. This point of silence is one of the mysteries of spiritual

unfoldment. Once the force or energy of the soul—preserved in its purity, or tainted and sidetracked on

its way through into physical manifestation—has reached the etheric body, there is nothing more to be

done by the average disciple. The result, when it reaches that point, is inevitable and effective. The

inner thought and the desire life determine the activity which will be expressed physically. When the

force comes through in purity, it brings the centres above the diaphragm steadily into activity; when it

comes through, tainted by personality trends, it uses primarily the solar plexus, and then sweeps into

manifestation all the astral illusions, the grandiose delusions and the glamours of egoistic phenomena,

using the word "egoistic" in its usual worldly, psychological connotation. This can easily be seen today among the leaders of various groups.

b. DISTINCTIVE METHODS OF RAY SERVICE

Does this science prove that the seven ray types employ distinctive methods in service?

As time goes on this will be proved decidedly, and each ray worker and server will be found to render

his service along peculiar and specific lines. These indicate for him the line of least resistance and,

consequently, of the greatest efficiency. These methods and techniques will constitute the inner

structure of the coming Science of Service, and they will be discovered through the admission of the

Ray hypothesis and an observation of the methods employed by these clearly isolated Ray types and

groups. These differing ways of service, all of them, work in conformity with the Plan, and together

produce a synthetic whole. The ray or rays in manifestation at any one time will determine the general

trend of the world service, and those servers whose egoic ray is in incarnation, and who are

endeavoring to work with right activity, will find their work facilitated if they understand that the trend

of affairs is with them and that they are following the line of least resistance at that period. They will

work with greater facility than will the disciples and aspirants whose egoic ray is out of manifestation.

This recognition will lead to a careful study of times and seasons, thus there will be no waste effort,

and real advantage can be taken of the qualifications and aptitudes of the servers available. All will be

in conformity with the Plan. A consideration of the rays in or out of manifestation, and a recognition of

the disciples and servers available on the physical plane at any one time, is part of the work of the

Masters in the Hierarchy.

The emergence of the New Group of World servers today is an indication that there are enough egoic

ray types in physical manifestation, and that a sufficient number of personalities are responding to soul

contact, so that a group can be formed that can be definitely impressed as a group. This is the first

time that such a situation has been possible. Up till this century, individuals could be impressed, here

and there, in different parts of the world, and at widely separated times and periods. But today a group

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can respond and their numbers are relatively so great that there can be formed upon the planet a group

composed of a number of persons of such radiatory activity that their auras can meet and contact each

other. Thus one group—subjective and objective—can be functioning.

There are today enough centres of light, scattered all over the world, and enough disciples and

aspirants, that the little beams or threads of light (speaking symbolically) which radiate from each of

them, can meet and interlace, and form a network of light in the world. This constitutes the magnetic

aura of the New Group of World Servers. Each individual in the group is sensitive to the Plan, either

through his own personal knowledge through contact with his soul, or because his intuition tells him

that what the Group, which attracts him, accepts as its immediate work is for him true and right, and

with it all that is highest and best in him can cooperate. Each individual in that Group will work in his

own particular surroundings according to his ray and type. That again will be coloured by his race and

nation. But the work is the better carried forward as the units in the Group meet the need in their own

peculiar environment, in the manner that is, for them, the simplest and best way, belonging as they do

by habit and training in that particular setting. This should be remembered.

The seven ray types will work in the following ways, which I am stating very briefly for to do more

than that might limit the expression of those who do not know enough to be discriminating as to their

characteristics, and might unduly qualify and colour the experience of those servers who recognise (as

some already do) their ray. They might, with entirely good intention, seek to force the ray qualities of

their souls into dominance before the personality ray is adequately known or controlled. Other servers

frequently confuse the two rays and deem their soul ray to be of a particular type, whereas it is only

their personality ray to which they predominantly conform, and by which they are pre-eminently

governed. Is it not possible for us to observe here the care with which the Teachers of these truths and

the custodians of the coming revelation, must proceed? They have to guard the aspirants from

premature knowledge, which they might theoretically grasp but which they are not yet ready practically

to apply.

Ray I. Servers on this ray, if they are trained disciples, work through what might be called the

imposition of the Will of God upon the minds of men. This they do through the powerful impact of

ideas upon the minds of men, and the emphasis of the governing principles which must be assimilated

by humanity. These ideas, when grasped by the aspirant bring about two developments. First, they

initiate a period of destruction and of a breaking up of that which is old and hindering, and this is later

followed by the clear shining forth of the new idea and its subsequent grasping by the minds of

intelligent humanity. These ideas embody great principles, and constitute the New Age ideas. These

servers, therefore, work as God's destroying angels, destroying the old forms, but nevertheless, behind

it all lies the impetus of love.

With the average aspirant, however, who is on the first ray, the activity is not so intelligent. He grasps

the idea that is needed by the race, but he will seek to impose it primarily as his idea, something which

he has seen and grasped and which impatiently he seeks to impose upon his fellow men for their good,

as he sees it. He inevitably destroys as fast as he builds, and finally destroys himself. Many worthy

aspirants and disciples in training for service at this time work in this sad way

.

Some of the Masters of the Wisdom and Their groups of disciples are actively engaged at this time in

an endeavor to impose certain basic and needed ideas upon the races of men, and much of Their work

is being prepared for by a group of Destroying Disciples, and also by a group of Enunciating Disciples,

for these two types of work carry forward their task as a unit. The idea to be dominant in the future is

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proclaimed in writing and by the voice, by one Group. The Group of Destroyers takes it up, and

proceed to break up the old forms of truth so as to make room and way for the new emerging idea.

Ray II. Servers on this ray ponder, meditate upon and assimilate the new ideas associated with the Plan,

and by the power of their attractive love, they gather together those who are at that point in their

evolution where they can respond to the measure and rhythm of that Plan. They can select, and train

those who can "carry" the idea deeper into the mass of humanity. We should not forget that the work

of the Hierarchy at this time, and the task of the new Group of World Servers is primarily associated

with ideas. The disciples and servers on the second Ray are "busy building habitations for those

dynamic entities whose function it has ever been to charge the thoughts of men and so to usher in that

new and better age which will permit the fostering of the souls of men." So runs the Old Commentary, if I thus modernise its ancient wording. By magnetic, attractive, sympathetic understanding, and the

use use of slow action, based on love, do the servers on this ray work. Today their power is becoming

dominant.

Ray III. The servers on this ray have a special function at this time in stimulating the intellect of

humanity, sharpening it and inspiring it. They work, manipulating ideas so as to make them more easy

of comprehension by the mass of intelligent men and women who are to be found in the world ar this

time and whose intuition is not yet awakened. It is to be noted how the work of the true servers is

largely with the new ideas and not with the business of organisation and of criticism (for these two go

hand in hand). Ideas are taken by the third ray aspirant, as they emerge from the elevated

consciousness of Those for whom the first ray works and are rendered attractive by the second ray

worker (attractive in the esoteric sense) and adapted to the immediate need and rendered vocal by the

force of the intellectual third ray types. In this lies a hint for many of the third ray personalities to be

found working in various fields of service at this time.

Ray IV. This ray is not in incarnation at the time and therefore few fourth ray egos are available in

world service. There are, however, many fourth ray personalities and they can learn much by the study

of the work of the New Group of World Servers. The major task of the fourth ray aspirant is to

harmonise the new ideas with the old, so that there can be no dangerous gap or break. They are those

who bring about a "righteous compromise", and adapt the new and the old so that the true pattern is

preserved. They are engaged with the bridging process, for they are the true intuitives and have a

capacity for the art of synthesis so that their work most definitely can help in bringing forward a true

presentation of the divine picture.

Ray V. The servers on this ray are coming rapidly into prominence. They are those who investigate the

form in order to find its hidden idea, its motivating power, and to this end they work with ideas,

proving them either true or false. They gather into their ranks those whose personalities are on this ray

and train them in the art of scientific investigation. From the sensed spiritual ideas, lying behind the

form side of manifestation, from the many discoveries in the ways of God with man and nature, from

the inventions (which are but materialised ideas) and from the witness to the Plan which law portrays,

they are preparing that new world in which men will work and live a more deeply conscious, spiritual

life. Disciples working along these lines in every country today are more active than at any other time

in human history. They are, knowingly and unknowingly, leading men into the world of meaning, and

their discoveries will eventually end the present era of unemployment, and their inventions and

improvements, added to the steadily growing idea of group interdependence (which is the major

message of the New Group of World Servers) will eventually ameliorate human conditions so that an

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the Christ Himself can predict exactly the time limit within which changes can eventuate, nor the

reaction of humanity to any given point of revelation.

Ray VI. The effect of the activity of this ray, during the past two thousand years, has been to train

humanity in the art of recognising ideals, which are the blue prints of ideas. The main work of the

disciples on this ray is to capitalise on the developed tendency of humanity to recognise ideas, and—

avoiding the rocks of fanaticism, and the dangerous shoals of superficial desire—train the world

thinkers so ardently to desire the good, the true and the beautiful, that the idea which should materialise

in some form on earth can shift from the plane of the mind and clothe itself in some form on earth.

These disciples and servers work consciously with the desire element in man; they work scientifically

with its correct evocation. Their technique is scientific because it is based upon a right understanding

of the human material with which they have to work.

Some people have to be galvanised into activity by an idea. With these the first ray disciple can be

effective. Others can be reached more easily by an ideal, and will then subordinate their personal lives

and wishes to that ideal. With these the sixth ray disciple works with facility, and this he should

endeavor to do, teaching men to recognise the truth, holding steadily before them the ideal, restraining

them from a too energetic and fanatical display of interest, in the need for the long pull. The sixth ray,

it should be remembered, when it constitutes the personality ray of a man or a group, can be far more

destructive than the first ray, for there is not so much wisdom to be found, and, as it works through

desire of some kind, it is following the line of least resistance for the masses, and can therefore the

more easily produce physical plane effects. Sixth ray people need handling with care, for they are too

one pointed and too full of personal desire, and the tide of evolution has been with this type for a very

long time. But the sixth ray method of evoking desire for the materialising of an ideal is indispensable,

and, fortunately, there are many aspirants and disciples on this ray available today.

Ray VII. This ray provides at this time an active and necessary grouping of disciples who are eager to

aid the Plan. Their work lies naturally on the physical plane. They can organise the evoked ideal

which will embody as much of the idea of God as the period and humanity can evidence and produce in

form upon the earth. Their work is potent and necessary and calls for much skill in action. This is the

ray that is coming into power. None of these ray participants in the hierarchical crusade today can

really work without each other, and no group can carry on alone. The difference between the methods

of the old age and that of the new can be seen expressed in the idea of leadership by one and leadership

by a group. It is the difference between the imposition of an individual's response to an idea upon his

fellow men and the reaction of a group to an idea, producing group idealism and focalising it into

definite form, carrying forward the emergence of the idea without the dominance of any one individual.

This is the major task today of the seventh ray disciple, and to this end he must bend every energy. He

must speak those Words of Power which are a group word, and embody the group aspiration in an

organised movement, which, it will be noted is quite distinct from an organisation. A striking instance

of the use of such a Word of Power being enunciated by a group has lately been given in the Great

Invocation which has been used with marked effect. It should continue to be used, for it is the

inaugurating mantram of the incoming seventh ray. This is the first time such a mantram has been

brought to the attention of humanity.

All these rays work today for the carrying out of a specific group idea of seven Masters Who, through

Their picked and chosen servers, are actively participating in the work which is the initiator work of the

seventh ray. It is also linked up with the incoming Aquarian influence. The Masters, with their large

group of disciples, functioning on all the five planes of human unfoldment, have studied minutely Their

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accepted disciples, the disciples under supervision and not yet accepted, and the aspirants of the world.

They have selected a number of them to weld together into a group upon the outer physical plane. The

basis of this selection is:—

a. Sensitivity to the Aquarian influence.

b. Willingness to work in a group as an integral part of the group, and having no idea of personal

ambition or any wish to be a leader. Where the desire to be a leader exists, that disciple is

automatically (though only temporarily) disqualified for this particular endeavor. He can still do good

work, but it will be secondary work, and more closely affiliated with the old age than with the work of

the New Group of World Servers.

c. A dedication that holds nothing back that can rightly be given.

d. A harmlessness which, though not yet perfected, exists as an ideal towards which the aspirant is

constantly striving.

In this work many can have a part. The Law of Service has been thus outlined in an endeavor to make

one of the most esoteric influences in the solar system somewhat clearer in our minds. I call you to

service, but would remind you that the service discussed here will only be possible when we have a

clearer vision of the goal of meditation, and learn to preserve, during the day, the attitude of inner

spiritual orientation. As we learn to obliterate and efface out of our consciousness ourselves as the

central figure in our life drama, then and then only can we measure up to our real potentialities as

servers of the Plan.

4. The Law of Repulse

We have here a most interesting law to consider. It is one of the major divine laws with which the

Pilgrim has much to do on his weary, age-long way, back to the centre. It is the fourth law governing

or controlling the life of the soul.

No. Exoteric

Esoteric

Name

Name

Symbol

Ray Energy

4. Law of Repulse. The law of all The Angel with The Rejecting Energy

Destroying

the Flaming of the First Ray.

Angels.

Sword.

First of all, it is well to realise that this law has certain characteristics and basic effects which might be

briefly enumerated as follows:—

1. The energy displayed is dissipating in its effect. This law works as a dispersing agent.

2. When in active expression, it causes an active scattering or rejection of the aspects of form life.

3. It produces a discriminating contact which leads eventually to what is esoterically called "the Way of

divine refusal."

4. It is, nevertheless, an aspect of the Law of Love, of the Vishnu or Christ aspect, and concerns an

attitude of the soul, whose essential nature is love.

5. This law expresses itself through the mind nature, and therefore can only make its presence and

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influence felt upon the Path of Discipleship.

6. It is the prime pre-requisite to true self-knowledge. It reveals at the same time that it divides or

scatters.

7. It works through love and for the interest of the unit,—the form and the existence which finally

repulses the form.

8. It is an aspect of one of the greatest cosmic laws, the Law of the Soul, which is the cosmic Law of

Attraction, for that which is attracted in time is automatically and eventually repulsed by that which

attracted it in the first instance.

This law is one which primarily begins to impress the divine purpose upon the consciousness of the

aspirant, and dictates to him those higher impulses and those spiritual decisions which mark his

progress upon the Path. It is the demonstration of the first ray quality (a subray influence of the second

ray), for it should be remembered that to repulse a form, a situation or a condition may be the evidence

of spiritual love in the agent of repulsion. This is well pictured for us in the ancient symbol of the

Angel with the flaming sword, who stands before the gate of Paradise to turn away those who seek the

fancied security of that shelter and condition. This angel acts in love, and has so acted down the ages,

for that state of realisation which we call Paradise is a place of essential danger for all, save those who

have earned the right to sojourn there. The angel protects the unready aspirant (not the place which he

seeks to enter) and safeguards him from the risks and perils of that initiation which must be undergone

before he can pass through the five divisions of Paradise to the place where light dwells and the

Masters of the Wisdom live and work. This is the thought which lies behind the Masonic procedure

whereby the Tyler stands outside the door of the Lodge with a drawn sword to protect the secrets of the

Craft from the unready.

I would remind you also that as this law is an aspect of the fundamental Law of Love, it concerns the

psyche or soul, and therefore its function is to further the spiritual interests of the true man, and to

demonstrate the power of the second aspect, the Christ consciousness, and the power of divinity. It

"rejects the undesirable in order to find that which the heart craves, and thus leads the weary pilgrim

from one rejection to another, until with unerring choice he makes the Great Decision." This is quoted

from the Old Commentary.

We will divide what we have to say about the functioning and effect of the Law of Repulse into three

parts:—

a. The Law of Repulse, and the function and quality of desire.

b. The Law of Repulse, as it expresses itself upon the Paths of Discipleship and Initiation.

c. The Law of Repulse, as it "drives in seven directions, and forces all that it contacts back unto the

bosom of the seven spiritual Fathers."

This law works through the soul in all forms. It does not literally affect matter, except in so far as form

is affected when the soul "withdraws", or occultly "repudiates." It will be apparent, therefore, that our understanding of its activity will depend largely upon the measure of soul force of which we may

individually be aware, and the extent of our soul contact. Our point upon the ladder of evolution will

govern our manipulation of this law (if such a term may be used), and determine our capacity to be

sensitive to its impact. If we are unable to respond to its influence in any measure, that in itself is

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sufficient to indicate our development. Unless the mind is active, and unless we are beginning

intelligently to use the mind, there is no medium or channel through which this influence can flow or

work. Never let it be forgotten that this influence or law of our spiritual being is that which reveals the

will, plan or purpose of the divine life, as it expresses itself in the individual or in humanity as a whole.

Let us never forget that unless there is a thread of light to act as a channel, that which this law can

convey will remain unknown, unrealised and useless. These laws are the laws which govern

predominantly the Spiritual Triad, that divine Triplicity which expresses itself through the medium of

the soul, just as the three aspects of the soul, in their turn, reflect themselves through the personality.

Therefore, all that can be imparted in connection with this law can be comprehended only by the man

who is beginning to be spiritually awakened. The three laws which we have already considered deal

with the specific spiritual influences which emanate from the three tiers of petals which compose the

egoic lotus. (See page 823 of A Treatise on Cosmic Fire.)

1. The Law of Sacrifice --------------- The Petals of Sacrifice. The sacrificial will of the Soul.

2. The Law of Magnetic Impulse ---- The Petals of Love.

3. The Law of Service----------------- The Petals of Knowledge.

This fourth Law of Repulse works through the first Law of Sacrifice and carries to the aspirant the

quality, influence and tendency of the Spiritual Triad, the threefold expression of the Monad. Its full

force is felt only after the third initiation, in which the power of the Spirit is, for the first time,

consciously felt. Up to that time it has been the growing control of the soul which was primarily

registered. Therefore we have:—

1. The Law of Repulse.

Atma. Spiritual Will. This

Fourth Law

influence comes via the egoic

petals of sacrifice and the

subsidiary Law of Sacrifice.

2. The Law of Group Progress.

Buddhi. Spiritual Love. This

Fifth Law

comes via the love petals of the egoic

lotus,and the subsidiary Law of Magnetic Impulse.

3. The Law of Expansive esponse. Manas. Higher spiritual mind.

Sixth Law

It comes via the knowledge petals and the subsidiary Law of

Service.

These higher spiritual laws reflect themselves in the three lower spiritual laws, finding their way into

the lower consciousness via the egoic lotus and the antaskarana. This statement is the second basic

postulate in connection with our study of this Law of Repulse, the first postulate being the earlier

statement that unless there is a thread of light to act as a channel, that which this law conveys will

remain unknown and unrealised.

These six laws give us the key to the entire psychological problem of every human being, and there is

no condition which is not produced by the conscious or unconscious reaction of man, to these basic

influences—the natural and spiritual laws. If psychologists would accept the three basic laws of the

universe, and the seven laws through which they express their influence, they would arrive at an

understanding of the human being far more rapidly than is now the case. The three major laws are, as

has been stated elsewhere:—

1. The Law of Economy. This governs primarily the instinctual nature of man.

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2. The Law of Attraction, which governs the soul aspect in man and in all forms of life, from an atom to

a solar system.

3. The Law of Synthesis, which will govern man when he has arrived at the Path of Initiation, but which

as yet means but little in his development.

There are, then, the seven minor Laws which produce the evolutionary unfoldment of man, the person,

and man, the soul. These are:

1. The Law of Vibration, the atomic law of the solar system.

2. The Law of Cohesion, an aspect of the Law of Attraction.

3. The Law of Disintegration.

4. The Law of Magnetic Control, governing the control of the personality by the spiritual nature, via the

soul nature.

5. The Law of Fixation. By means of this law the mind controls and stabilises.

6. The Law of Love, whereby the lower desire nature is transmuted.

7. The Law of Sacrifice and Death.

( A Treatise on Cosmic Fire, p. 569.)

These seven laws concern the form side of life. To these ten laws must be added the seven laws of the

soul which we are here considering. These begin to play upon the man and produce his more rapid

spiritual unfoldment after he has been subjected to the discipline of the Probationary Path, or the Path

of Purification. He is then ready to tread the final stages of the Path.

These seven laws are the basis of all true psychological understanding and, when their influence is

better grasped, man will arrive at real self knowledge. He will then be ready for the fourth initiation

which releases him from all further need for rebirth. This is the truth which underlies the Masonic

teaching, which is given under the symbolism of the first eighteen degrees. These can be divided into

four groups of degrees:—Entered Apprentice, Fellow Craft, (followed by the Mark degree) Master

Mason (followed by the H.R.A.) and the grouped degrees, four to seventeen, in the Scottish Rite.

These seventeen degrees prepare the man for the fourth or fundamental degree, taken by a man who is

a Master Mason. It can only be taken when the Master is in possession of the true Lost Word. He has

risen from the dead; he has been entered, passed, and raised, and now can be perfected. Herein lies a

great mystery. These seventeen degrees, leading to the first great step, (taken by the risen Master) are

subjectively related to the seventeen laws which we have been considering. There is a parallelism

worth noting between:—

1. The eighteen laws:—

a. The three major laws of the universe,

b. The seven minor laws of the solar system,

c. The seven basic laws of the soul, plus what we might call the great law of Deity Itself, the law of

God's synthetic purpose.

2. The eighteen subplanes through which man makes his way:—

a. The seven physical subplanes.

b. The seven astral or emotional-desire subplanes.

c. The four lower mental subplanes.

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3. The eighteen degrees in Masonry, from that of the Entered Apprentice to that of the perfected initiate

of the Rose Croix Chapter.

4. The eighteen centres of force with which the spiritual man has to work:

a. The seven centres in the etheric body.

b. The seven centres in the astral body.

c. The three rows of petals in the egoic lotus.

d. The "Jewel in the Lotus", at the heart of the "flower of the soul", which makes the eighteenth centre.

An understanding of these symbolic relations will do much to clarify the way of the soul in a body, and

will constitute the basis of all true esoteric psychological study.

a. THE LAW OF REPULSE AND DESIRE

The section with which we have now to deal will concern itself specifically with the major problem of

humanity. We shall, however, touch upon it most briefly, and will deal particularly with the aspect of it

which shifts from the problem as it concerns the aspirant to the problem of the disciple. Underlying the

entire psychological problem of humanity as a whole lies that major attitude towards existence which

we characterise as Desire. All lesser complexities are based upon, subservient to, or are emergent

from, this basic urge. Freud calls this urge "sex," which is, nevertheless, only another name for the

impetus of attraction for the not-self. Other psychologists speak of this dominant activity as the

"wishlife" of humanity, and account for all allied characteristic tendencies, all emotional reactions and the trend of the mental life, in terms of the underlying wishes, longings and acquisitive aspirations as

"defence mechanisms," or "ways of escape" from the inevitability of environing conditions. To these longings and wishes and the labour incidental to their fulfillment, all men give their lives; and

everything done is in an effort to meet the realised need, to face the challenge of existence with the

demand for happiness, for heaven, and for the eventual fulfillment of the hoped-for ideal state.

Everything is governed by some form of urgency towards satisfaction, and this is distinctive of man's

search at every stage of his development—whether it is the instinctual urge to self-preservation, which

can be seen in the savage's search for food or in the economic problems of the modern civilised man;

whether it is the urge to self-reproduction and the satisfaction of that appetite which works out today in

the complexity of the sex life of the race; whether it is the urge to be popular, loved and esteemed;

whether it is the urge for intellectual enjoyment and the mental appropriation of truth, or the deep-

seated desire for heaven and rest which characterises the Christian, or the aspiration for illumination

which is the demand of the mystic, or the longing for identification with reality which is the "wish" of the occultist. All this is desire in some form or another, and by these urges humanity is governed and

controlled; I would say most definitely controlled, for this is only a simple statement of the case.

It is this realisation of man's fundamental bias or controlling factor that lies behind the teaching given

by the Buddha, and which is embodied in the Four Noble Truths of the Buddhist philosophy, which can

be summarised as follows:—

The Four Noble Truths

a. Existence in the phenomenal universe is inseparable from suffering and sorrow.

b. The cause of suffering is desire for existence in the phenomenal universe.

c. The cessation of suffering is attained by eradicating desire for phenomenal existence.

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d. The Path to the cessation of suffering is the noble eightfold path.

It was the realisation of the urgency of man's need to be delivered from his own desire-nature which led

Christ to emphasise the necessity to seek the good of one's neighbor in contra-distinction to one's own

good, and to advise the life of service and self-sacrifice, of self-forgetfulness and love of all beings.

Only in this way can man's mind and "the eye of the heart" be turned away from one's own needs and

satisfaction to the deeper demands of the race itself.

Until a man stands upon the Path of Perfection, he cannot really grasp the imperative demand of his

own soul for release from the search for outer, material, tangible satisfaction, and from desire. It has

been this demand which indicated the soul's need to incarnate and to function, for a needed period,

under the Law of Rebirth. As the work of purification proceeds upon the Path of Purification, this

demand for release becomes stronger and clearer, and when the man steps out upon the Path of

Discipleship, then the Law of Repulse can, for the first time, begin to control his reactions. This takes

place unconsciously at first, but it becomes more potent and more consciously appreciated as the

disciple takes one initiation after another, with increasingly pointed understanding.

It is not our intention in this Treatise to deal with the development of the unevolved and undeveloped

man in connection with these Laws of the Soul. I seek only to clear the way of the highly intelligent

man, the aspirants of the world and the world disciples. The progress of the undeveloped and the

average man can be covered by the following statements, taken sequentially and describing the stages

of his progress under the promptings of desire:

1. The urge to experience, to exist, and to satisfy the instinctual nature.

2. Experience, grasping, existing, followed by renewed demand for more satisfying compliances of fate

or destiny.

3. Cycle after cycle of demand for satisfaction, a period of satisfaction of a temporary nature, and then

further demands. This is the story of the race.

4. Experience, steadily sought and pursued upon the three planes of human evolution.

5. Then the same experience, but this time as an integrated personality.

6. Demand met until satiety is reached, for in time all men do eventually achieve that which they

demand.

7. Then comes the demand for inner spiritual compliances, happiness and bliss. The "heaven wish"

becomes powerful.

8. A vague realisation that two things are needed; purification and the power to choose aright, which is

right discrimination.

9. A vision of the pairs of opposites.

10. The realisation of the narrow path which leads between these pairs of opposites.

11. Discipleship and the repulsing or repudiation (over a long period of time), of the not-self.

Such, briefly and inadequately stated, is the story of man as he searches for happiness, for joy and for

bliss, or (expressing it in terms of realisation) as he progresses from the life of the instincts to that of

the intellect, and then from that intellectual apprehension to the stage of illumination and final

identification with reality, when he is henceforth freed from the Great Illusion.

Two things determine the rapidity with which he can—upon the Path of Discipleship—bring the Law

of Repulse into play. One is the quality of his motive. Only the desire to serve is adequate to bring

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about the necessary reorientation and subjection to the new technique of living. The other is his

willingness, at all costs, to be obedient to the light which is in him and around him. Service and

obedience are the great methods of release, and constitute the underlying causes which will bring the

Law of Repulse into play, thus aiding the aspirant to attain the longed-for liberation. Service releases

him from his own thought life and self-determination. Obedience to his own soul integrates him into

the larger whole, wherein his own desires and urges are negated in the interest of the wider life of

humanity and of God Himself. God is the Great Server and expresses His divine life through the Love

of His heart for humanity.

Yet, when these simple truths are enunciated and we are urged to serve our brother and to obey our

soul, it seems to us so familiar and so uninteresting that it can evoke but little response. If we were told

that the following of a prescribed form of meditation, the practicing of a definite formula of breathing,

and regular concentration upon a specific centre would release us from the wheel of life and identify us

with the spiritual self and its world of being, gladly and willingly and joyously would we follow out

instructions. But when, in the terms of the occult science, we are told to serve and obey, we are not

interested. Yet service is the mode, par excellence, for awakening the heart centre, and obedience is

equally potent in evoking the response of the two head centres to the impact of soul force, and unifying

them into one field of soul recognition. So little do men understand the potency of their urges! If the

urge to satisfy desire is the basic urge of the form life of man, the urge to serve is an equally basic urge

of the soul in man. This is one of the most important statements in this section. It is as yet seldom

satisfied. Indications of its presence are ever to be found, nevertheless, even in the most undesirable

types of human beings; it is evolved in moments of high destiny or immediate urgency, and of supreme

difficulty. The heart of man is sound, but oft asleep.

Serve and obey! These are the watchwords of the disciple's life. They have been distorted into terms

of fanatical propaganda and have thus produced the formulas of philosophy and of religious theology;

but these formulas do, at the same time, veil a truth. They have been presented to the consideration of

man in terms of personality devotions and of obedience to Masters and leaders, instead of service of,

and obedience to, the soul in all. The truth is, however, steadily emerging, and must inevitably

triumph. Once the aspirant upon the Probationary Path has a vision of this (no matter how slight it may

be), then the law of desire which has governed him for ages will slowly and surely give place to the

Law of Repulse, which will, in time, free him from the thralldom of not-self. It will lead him to those

discriminations and that dispassionate attitude which is the hallmark of the man who is on his way to

liberation. Let us remember, however, that a discrimination which is based upon a determination to be

free, and a dispassion which is the indication of a hard heart, will land the aspirant in the prison of a

crystallized shell, which is far harder to break than the normal prison of the life of the average selfish

man. This selfish spiritual desire is oft the major sin of so-called esotericists and must be carefully

avoided. Therefore, he who is wise will apply himself to serve and obey.

b. THE LAW OF REPULSE UPON THE PATHS OF DISCIPLESHIP AND INITIATION

When the discriminating sense (the spiritual correspondence of the sense of smell, the last of the five

senses to emerge in humanity) has been adequately developed in the aspirant, and he knows the pairs

of opposites and has gained a vision of that which is neither of them, then he can pass on to the Path of

Discipleship and enter upon the arduous task of cooperating with the spiritual laws, particularly with

the Law of Repulse. At first, he hardly recognises the influence of this Law. It is as difficult for him to

grasp its implications and to measure its possible effects as it would be for the average working man,

with a mediocre education and a total ignorance of esotericism, to grasp the significance of such an

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occult truth as that expressed in the words: "The construction of the antaskarana between higher and

lower manas by the divine Agnishvatta, the solar angel, functioning through the egoic lotus, is the task

to be carried forward during the contemplative stage of meditation." This statement is relatively simple

to grasp intellectually by the average occult student, but is utterly meaningless to the man of the world.

The Law of Repulse is equally difficult of understanding by the disciple as he enters upon the Path. He

has to learn to recognise its influence; then he must himself learn to do three things:—

1. Through service, steadily to decentralise himself and thus begin occultly to "repulse" the personality.

He must see to it that his motive is love for all beings, and not desire for his own release.

2. Through an understanding of the pairs of opposites, he begins, esoterically, to "isolate" the "noble middle path" of which the Buddha spoke.

3. Through comprehension of the words of Christ, enjoining men to "let their light shine," he begins to construct the "path of light" which leads to the centre of life and guides him out of darkness into light, from the unreal to the real, and from death to immortality. This is the true path of the antaskarana,

which the disciple weaves from out of himself (speaking symbolically), just as the spider weaves his

thread.

Service, an understanding of the Way, and the building of the true line of escape—that is the task to be

carried forward upon the Path of Discipleship. Such is the object set before all the students of the

esoteric sciences at this time,—provided they desire it enough, and can train themselves to work

selflessly for their fellow men. As they succeed in doing this and approximate ever more closely to

that which is not the pairs of opposites (and thus achieve "the Central Way"), steadily the Law of Repulse begins to swing into operation. When the third initiation is taken, this law will begin to hold

the dominant place in the ruling of the life.

The word "repulse" has an unfortunate connotation in many minds, and this revulsion against the word

itself indicates man's innately spiritual bias. Repulsion, the desire to repudiate, and repulsive attitudes,

words and deeds evoke in our minds all that is unpleasant to contemplate. Yet, spiritually considered

and scientifically viewed, the word "repulse" indicates simply "an attitude towards that which is not desirable." This, in its turn (as we seek to determine that which is desirable) calls into activity the

virtues of discrimination, dispassion and discipline in the disciple's life, as well as the power to

decentralise. These words indicate the urge to devaluate the unreal and the undesirable, to discipline

the lower nature till those choices are readily and easily made which lead to the discarding of that

which imprisons or impedes the soul. The major concepts are the definitely and carefully chosen way

or procedure which will free the soul from the world of forms and identify it, first of all, with itself

(thus freeing it from the world illusion), and then with the world of souls, which is the consciousness of

the Oversoul.

There is no need to enlarge here upon the technique whereby this choice is to be made. The way of

discrimination, the method of dispassion and the discipline of the life have been made plain and clear

by the teachings of the past two thousand years, and through the many books written to emphasise the

teaching of the Christ and of the Buddha. Through a right understanding of these, right choice can be

made, and that which should not be cherished or desired can be "repulsed". Many an earnest student

(such as those who will read this Treatise) has found it of advantage to write down for himself his own

personal understanding of the four words:—

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1. Discrimination,

2. Dispassion,

3. Discipline,

4. Decentralisation.

One page given to each definition should suffice, if it embodies truly one's highest thought. Students

will realise that as they practice these four virtues, the prime characteristics of a disciple, they are

thereby automatically calling into play the Law of Repulse, which, upon the Path of Initiation, brings

revelation and realisation. The expression of this law upon the Path of Initiation is too advanced for

those who are not yet versed in the basic discriminations, and who are still far from being

dispassionate. Is there need therefore to enlarge upon this law as it works out in the life of the initiate?

I think not. The disciple seeks to achieve, without passion, pain or suffering, the distinction which lies

between:

1. Right and wrong,

2. Good and evil,

3. Light and dark, spiritually understood,

4. Prison and liberty,

5. Love and hate,

6. Introversion and extraversion. We do well to ponder on this duality

7. Truth and falsehood,

8. Mystical and occult knowledge,

9 The self and the not-self,

10. Soul and body.

Many, many other dualities can thus be listed. Having then discovered the fact of these pairs of

opposites, the task of the disciple is to discover that which is neither of them. It is this central,

intermediate way that is revealed to the initiate, through the working of the Law of Repulse which

occultly enables him to "push with either hand, to a distance afar from his way, that which intrudes and

veils the central way of light. For neither on the right nor on the left lies safety for the man who seeks

that lighted way." Does this sentence really mean aught to most of us? Let us seek to express to

ourselves in words the qualifications and name of that third or central way which is, for instance,

neither light nor dark, and neither love nor hate. We cannot with clarity see what it could be, nor will

we until the increased stimulation which is released in us upon the Way of Initiation does its appointed

work. Some idea of what it means may appear, however dimly, to our vision as we deal with our third

division.

c. THE LAW OF REPULSE AND THE PILGRIM ON THE WAY OF LIFE

We shall base our thoughts upon the words earlier quoted:

"The Law of Repulse drives in seven directions, and forces all it thus contacts back to the bosom of the

seven spiritual Fathers."

We have come definitely to a consideration of the Way of Repulsion, governed by this law, which is

the way or technique for each ray type. Though the same law can be seen working in all seven cases

and in all seven directions, yet the results will differ, because the quality and the phenomenal

appearance upon which the law of the divine will makes its impact and consequent impression, differ

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so widely. The complexity of the problem is therefore great. These seven soul laws lie behind all the

various presentations of truth as they have been given out by the world Teachers down the ages. It

requires much spiritual insight, however, to enable the average disciple to see the correspondence or

the trend of ideas which link, for instance:

1. The beatitudes (enunciated by the Christ) and these seven laws.

2. The stages of the Noble Eightfold Path and these soul potencies.

3. The eight Means to Yoga or union of the soul, and this septenate of influences.

4. The Ten Commandments of the Semitic religion, and these seven spiritual laws.

Students would find it of interest to test their understanding of the esoteric relationships existing

between these groups of teaching and see if they can, for themselves, trace the basic meanings. Let us,

by way of illustration, trace or indicate the relation between the seven laws and the eight means to

Yoga, because this will give us an illustration of the difference existing between the means to Yoga as

understood by the average yogi or esotericist, and as they can be understood by the trained disciple or

initiate.

1.

The five Commandments ---- Second ray force------The Law of Magnetic

Impulse.

The universal duty

Inclusion. Attraction.

2.

The Rules ---------------------- Fourth ray force-------The Law of Sacrifice.

For self training

"I die daily."

3.

Posture. ------------------------ Sixth ray force --------The Law of Service.

A poised attitude to

Right relations and

the world

right ideals.

4.

Pranayama --------------------- Seventh ray force -----The Law of Group

The law of rhythmic

Progress. The Law

living

of spiritual

development.

5.

Abstraction -------------------- First ray force ---------The Law of Repulse.

Pratyahara. Withdrawal

The repudiation of

from desire

desire.

6.

Attention. ---------------------- Third ray force --------The Law of Expansive

Correct orientation

Response.

7.

Meditation --------------------- Fifth ray force---------The Law of the Lower

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Right use of the mind

Four. "The soul is in

deep meditation."

8.

Result ---------------- Contemplation --------Complete spiritual

detachment.

A close study of these relationships will be found suggestive to the disciple and illuminating to the

initiate. Let us not, however, confuse illumination with a new or bright idea! It is something far

different to that. The difference is that between the light of a star, and the light of a steadily waxing

sun. One reveals the fact of night. The other reveals the world of daylight and of conscious Being.

d. THE SEVEN DIRECTIONS OF THE LAW OF REPULSE

It must be remembered that the Law of Repulse, which is the Law of the destroying Angels, works in

seven directions; that it produces effects upon seven different types of beings and of men, and that by

reason of its activity, it draws the prodigal son back to the Father's home. It causes him to "arise and

go." But we must remember that, when Christ was relating this story, He made it abundantly clear that

there was no impulse to return until the pilgrim in the far country had come to himself or to his senses,

as a result of satisfied desire, through riotous living. This was followed by consequent satiety and loss

of contentment, and then by a period of intense suffering, which broke his will to wander or to desire.

A study of this story will be found revealing. In no Scripture is the sequence of events (as they deal

with the pilgrim's existence and life in a far country and his return) so concisely or so beautifully

treated. Seek out your Bibles, and study this tale, and read for yourselves the pilgrim's way.

The effect of this Law of Repulse, as it works out in the world of discipleship and destroys that which

hinders, sends the pilgrim hurrying back consciously along one of the seven rays that lead to the centre.

This cannot be handled in detail here. Our present task is that of treading the Path of Probation or of

Discipleship and of learning discipline, dispassion, and the other two necessities on the Way,—

discrimination and decentralisation. It is possible, nevertheless, to indicate the goal and point out the

potency of the forces to which we shall be increasingly subjected as we pass—as some of us can so

pass—on to the Path of Accepted Discipleship. This we will do in the form of seven stanzas which will

give a hint (if one is an aspirant) of the technique to which one will be exposed; if one has passed

further on the Way, they will give one a command which, as a disciple with spiritual insight one will

obey, because one is awakened; if one is an initiate, they will evoke the comment: "This I know."

The Direction of Ray I.

"The garden stands revealed. In ordered beauty live its flowers and trees. The murmur of the bees and

insects on their winged flight is heard on every side. The air is rich with perfume. The colours riot to

the blue of heaven....

The wind of God, His breath divine, sweeps through the garden....Low lie the flowers. Bending, the

trees are devastated by the wind. Destruction of all beauty is followed by the rain. The sky is black.

Ruin is seen. Then death....

Later, another garden! but the time seems far away. Call for a gardener. The gardener, the soul,

responds. Call for the rain, the wind, the scorching sun. Call for the gardener. Then let the work go

on. Ever destruction goes before the rule of beauty. Ruin precedes the real. The garden and the

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gardener must awake! The work proceeds.

The Direction of Ray II.

"The Scholar knows the truth. All is revealed to him. Surrounded by his books, and sheltered in the

world of thought, he burrows like a mole, and finds his way into the darkness; he arrives at knowledge

of the world of natural things. His eye is closed. His eyes are opened wide. He dwells within his

world in deep content.

Detail on detail enter into the content of his world of thought. He stores the nuggets of the knowledge

of the world, as a squirrel stores its nuts. The storehouse now is adequately full....Sudden a spade

descends, for the thinker tends the garden of his thought, and thus destroys the passages of mind. Ruin

arrives, destroying fast the storehouse of the mind, the safe security, the darkness and the warmth of a

satisfied enquiry. All is removed. The light of summer enters in and the darkened crannies of the mind

see light....Naught is left but light, and that cannot be used. The eyes are blinded and the one eye seeth

not as yet....

Slowly the eye of wisdom must be opened. Slowly the love of that which is the true, the beautiful and

good must enter the dark passages of worldly thought. Slowly the torch of light, the fire of right must

burn the garnered treasures of the past, yet show their basic usefulness....

The seven ways of light must wean away the attention of the Scholar from all that has been found and

stored and used. This he repulses and finds his way into that Hall of Wisdom which is built upon a hill,

and not deep under ground. Only the opened eye can find this way."

The Direction of Ray III.

"Surrounded by a multitude of threads, buried in folds and folds of woven goods, the Weaver sits. No

Light can enter where he sits. By the light of a tiny candle, carried upon the summit of his head, he

dimly sees. He gathers handful after handful of the threads and seeks to weave the carpet of his

thoughts and dreams, his desires and his aims. His feet move steadily; his hands work swiftly; his

voice, without cessation, chants the words: 'I weave the pattern which I seek and like. The warp and

woof is planned by my desire. I gather here a thread and here a colour. I gather there another. I blend

the colours and I mix and blend the threads. As yet I cannot see the pattern, but it will surely measure

up to my desire.'

Loud voices, and a movement from outside the darkened chamber where the Weaver sits; they grow in

volume and in power. A window breaks and, though the Weaver cries aloud, blinded by the sudden

light, the sun shines in upon his woven carpet. Its ugliness is thus revealed....

A voice proclaims: 'Look from out thy window, Weaver, and see the pattern in the skies, the model of

the plan, the colour and the beauty of the whole. Destroy the carpet which you have for ages wrought.

It does not meet your need....Then weave again, Weaver. Weave in the light of day. Weave, as you see

the plan."

The Direction of Ray IV.

"'I take and mix and blend. I bring together that which I desire. I harmonise the whole.'

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Thus spoke the Mixer, as he stood within his darkened chamber. 'I realise the unseen beauty of the

world. Colour I know and sound I know. I hear the music of the spheres, and note on note and chord

on chord, they speak their thought to me. The voices which I hear intrigue and draw me, and with the

sources of these sounds I seek to work. I seek to paint and blend the pigments needed. I must create

the music which will draw to me those who like the pictures which I make, the colours which I blend,

the music which I can evoke. Me, they will therefore like, and me, they will adore....'

But crashing came a note of music, a chord of sound which drove the Mixer of sweet sounds to quiet.

His sounds died out within the Sound and only the great chord of God was heard.

A flood of light poured in. His colours faded out. Around him naught but darkness could be seen, yet

in the distance loomed the light of God. He stood between his nether darkness and the blinding light.

His world in ruins lay around. His friends were gone. Instead of harmony, there was dissonance.

Instead of beauty, there was found the darkness of the grave....

The voice then chanted forth these words: 'Create again, my child, and build and paint and blend the

tones of beauty, but this time for the world and not thyself.' The Mixer started then his work anew and

worked again."

The Direction of Ray V.

"Deep in a pyramid, on all sides built around by stone, in the deep dark of that stupendous place, a

mind and brain (embodied in a man) were working. Outside the pyramid, the world of God established

itself. The sky was blue; the winds blew free; the trees and flowers opened themselves unto the sun.

But in the pyramid, down in its dim laboratory, a Worker stood, toiling at work. His test tubes and his

frail appliances he used with skill. In rows and rows, the retorts for fusing, and for blending, for

crystallising and for that which sought division, stood with their flaming fires. The heat was great.

The toil severe....

Dim passages, in steady progress, led upward to the summit. There a wide window stood, open unto

the blue of heaven, and carrying one clear ray down to the worker in the depths....He worked and

toiled. He struggled onwards toward his dream, the vision of an ultimate discovery. He sometimes

found the thing he sought, and sometimes failed; but never found that which could give to him the key

to all the rest....In deep despair, he cried aloud unto the God he had forgot: 'Give me the key. I alone

can do no more good. Give me the key.' Then silence reigned....

Through the opening on the summit of the pyramid, dropped from the blue of heaven, a key came

down. It landed at the feet of the discouraged worker. The key was of pure gold; the shaft of light;

upon the key a label, and writ in blue, these words: 'Destroy that which thou has built and build anew.

But only build when thou has climbed the upward way, traversed the gallery of tribulation and entered

into light within the chamber of the king. Build from the heights, and thus shew forth the value of the

depths.'

The Worker then destroyed the objects of his previous toil, sparing three treasures which he knew were

good, and upon which the light could shine. He struggled towards the chamber of the king. And still

he struggles."

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The Direction of Ray VI.

"'I love and live and love again,' the frenzied Follower cried aloud, blinded by his desire for the teacher

and the truth, but seeing naught but that which lay before his eyes. He wore on either side the blinding

aids of every fanatic divine adventure. Only the long and narrow tunnel was his home and place of

high endeavor. He had no vision except of that which was the space before his eyes. He had no scope

for sight,—no height, no depth, no wide extension. He had but room to go one way. He went that way

alone, or dragging those who asked the way of him. He saw a vision, shifting as he moved, and taking

varying form; each vision was to him the symbol of his highest dreams, the height of his desire.

He rushed along the tunnel, seeking that which lay ahead. He saw not much and only one thing at a

time,—a person or a truth, a bible or his picture of his God, an appetite, a dream, but only one!

Sometimes he gathered in his arms the vision that he saw, and found it naught. Sometimes, he reached

the person whom he loved and found, instead of visioned beauty, a person like himself. And thus he

tried. He wearied of his search; he whipped himself to effort new.

The opening dimmed its light. A shutter seemed to close. The vision he had seen no longer shone.

The Follower stumbled in the dark. Life ended and the world of thought was lost...Pendent he seemed.

He hung with naught below, before, behind, above. To him, naught was.

From deep within the temple of his heart, he heard a Word. It spoke with clarity and power: 'Look,

deep within, around on every hand. The light is everywhere, within the heart, in Me, in all that

breathes, in all that is. Destroy thy tunnel, which thou has for ages long constructed. Stand free, in

custody of all the world.' The Follower answered: 'How shall I break my tunnel down? How can I

find a way?' No answer came....

Another pilgrim in the dark came up, and groping, found the Follower. 'Lead me and others to the

Light,' he cried. The Follower found no words, no indicated Leader, no formulas of truth, no forms or

ceremonies. He found himself a leader, and drew others to the light,—the light that shone on every

hand. He worked and struggled forward. His hand held others, and for their sake, he hid his shame, his

fear, his hopelessness and his despair. He uttered words of surety and faith in life, and light and God,

in love and understanding....

His tunnel disappeared. He noticed not its loss. Upon the playground of the world he stood with many

fellow-players, wide to the light of day. In the far distance stood a mountain blue, and from its summit

issued forth a voice which said: 'Come forward to the mountain top and on its summit learn the

invocation of a Saviour.' To this great task the Follower, now a leader, bent his energies. He still

pursues this way...."

The Direction of Ray VII.

"Under an arch between two rooms, the seventh Magician stood. One room was full of light and life

and power, of stillness which was purpose and a beauty which was space. The other room was full of

movement, a sound of great activity, a chaos without form, of work which had no true objective. The

eyes of the Magician were fixed on chaos. He liked it not. His back was towards the room of vital

stillness. He knew it not. The arch was tottering overhead....

He murmured in despair: 'For ages I have stood and sought to solve the problem of this room; to

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rearrange the chaos so that beauty might shine forth, and the goal of my desire. I sought to weave these

colours into a dream of beauty, and to harmonise the many sounds. Achievement lacks. Naught but

my failure can be seen. And yet I know there is a difference between that which I can see before my

eyes and that which I begin to sense behind my back. What shall I do?'

Above the head of the Magician, and just behind his back, and yet within the room of ordered beauty, a

magnet vast began to oscillate....It caused the revolution of the man, within the arch, which tottered to a

future fall. The magnet turned him round until he faced the scene and room, unseen before....

Then through the centre of his heart the magnet poured its force attractive. The magnet poured its force

repulsive. It reduced the chaos until its forms no longer could be seen. Some aspects of a beauty,

unrevealed before, emerged. And from the room a light shone forth and, by its powers and life, forced

the Magician to move forward into light, and leave the arch of peril."

Such are some thoughts, translated from an ancient metrical arrangement, which may throw some light

upon the duality of personality and the work to be done by the beings found upon the septenate of rays.

Know we where we stand? Do we realise what we have to do? As we strive to enter into light, let us

count no price too great to pay for that revelation.

We have studied an interesting sequence of Laws. In Law One, we find that three major ideas emerge:

First of all, that the Eternal Pilgrim, of his own free will and accord, chose "occultly" to die and took a body or series of bodies in order to raise or elevate the lives of the form nature which he embodied. In

the process of so doing, he himself "died", in the sense that, for a free soul, death and the taking of a form and the consequent immersion of the life in the form, are synonymous terms.

Secondly, that in so doing, the soul is recapitulating on a small scale what the solar Logos and the

planetary Logos have likewise done, and are doing. These great Lives come under the rule of the laws

of the soul during the period of manifestations, even though they are not governed or controlled by the

laws of the natural world, as we call it. Their consciousness remains unidentified with the world of

phenomena, though ours is identified with it until such time that we come under the rule of the higher

laws. By the occult "death" of these great Lives, all lesser lives can live and are proffered opportunity.

Thirdly, that through death, a great at-one-ing process is carried forward. In the "fall of a leaf" and its consequent identification with the soil on which it falls, we have a tiny illustration of this great and

eternal process of at-one-ing, through becoming and dying as a result of becoming.

In Law Two, the sacrificing unit—again freely and by choice—comes under the influence of the

method whereby this death is brought about. By the impact of the pairs of opposites and through his

being "pendent" 'twixt the two, he knows the outer darkness as Christ knew it finally at the Crucifixion, where He hung, symbolically pendent 'twixt heaven and earth, and through the potency of His own

inner vibration and magnetism, has drawn and will draw all men to Himself. This is the first great idea

emerging. The second emerging idea concerns the balancing of the forces which have been mastered.

The symbol of the scales is here appropriate, and, of this truth, the three Crosses on Mount Golgotha

are also symbols. Libra governs this law, and certain forces from that constellation can be sensed when

the soul consciousness comes under the influence of the law. These forces are quiescent where the

personality is concerned; their effect does not register, even though necessarily present.

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In Law Three, the sacrificing God and the God of the dualities come under certain influences which

produce more easily recognised effects. By his death and by his victory over the pairs of opposites, the

disciple becomes so magnetic and vibrant, that he serves the race by becoming what he knows he is.

Immersed, physically, from the angle of the personality, in the waters of earthly existence, yet at the

same time he is aware—in consciousness—of other conditions, of his essential purpose in dying for

other lives, and aware also of the method which he must employ in achieving and attaining the

releasing equilibrium. When these ideas are dominant in the mind, he can serve his fellow men. These

laws have this effect only as they emerge in the consciousness of the man who is building the

antaskarana and who is proceeding with the Science of Union.

It is when the fourth Law of Repulse is beginning to produce its effects that the disciple becomes aware

of the Angel with the Flaming Sword, Who stands before the portal of initiation. By this portent, he

knows that he can now enter; but, this time, not as a poor blind candidate, but as an initiate in the

mysteries of the world. The truth of this has been summed up for us in an ancient chant which used to

be sung in the ante-chamber of the Temples. Some of the words may be roughly expressed as follows:

"He enters free, he who has known the prison walls. He passes into light with open eyes, he who for

aeons long has groped the darkened corridor. He passes on his way, he who has stood for ages before a

fast closed door.

He speaks with power the Word which opens wide the Gate of Life. He stands before the Angel and

takes away his sword, releasing thus the Angel unto a higher task. He himself guards the doorway into

the Holy Place.

He died. He entered the strife. He learnt the way of service. He stands before the door."

5. The Law of Group Progress

No. 5. Exoteric Name. The Law of Group Progress. Esoteric Name. The Law of Elevation. Symbol.

The Mountain and the Goat. Ray Energy. Progressive Energy. Seventh Ray. Factor of Evolution.

This law begins to function and to be registered in the personal consciousness when the aspirant has

achieved certain definite realisations, and knows certain ideals as facts in his experience. These might

be listed in a very simple way and would then connote to the superficial student the simplest

achievement of the Probationary Path. It would, however, be well if we could grasp this fact with

clarity, that this simple formulation of requirements and their achievement within the aspirant's

consciousness, demonstrate as the outer and veiled reactions of his mind to some deeply esoteric

cosmic truths. This statement contains the very essence of the esoteric knowledge. The quite ordinary

formulations of loving living and of daily instinctive self-sacrifice suffer from being so vitally familiar

and yet—if we could only realise it—they are only on the outer fringe of the deepest world truths.

They are the A.B.C. of esotericism and through them, and only through them, shall we arrive at the

words and sentences which are, in their turn, the essential key to the highest knowledge.

A brief example will serve to illustrate this, and we can then consider some simple facts which indicate

that the aspirant is beginning to function as a soul and is ready for conscious life in the kingdom of

God.

The disciple in training for these higher realisations is urged to practice the faculty of discrimination.

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You have been so urged. The initial and normal interpretation and the immediate effect of the practice

is to teach the disciple to distinguish between the pairs of opposites. Yet just as the disciple in his early

training discovers that the discriminating process has naught to do with the choice between recognised

evil (so-called) and recognised good, but concerns the more subtle pairs of opposites such as right and

wrong silences, right and wrong speech, right understanding and right indifference and their opposites,

so the man who is reacting to these higher laws discovers that the discrimination to be shown is again

still more subtle and is—for the bulk of the aspirants in the world today—still a meaningless objective.

This type of discrimination is not even being evoked. It is that which must he shown in relation to the

following subtle contacts:

1. The vibration of the soul itself.

2. The vibration of the inner group with which he is, even if unconsciously, affiliated.

3. The vibration of the Master as the focal point of the group.

4. His ray vibration, as sensed via his soul and the Master.

5. The vibration resulting from the interplay between his soul and his personality.

6. The three different vibrations of his vital body, his emotional body and the mind.

7. The vibration of the groups or the group with which he must work upon the outer plane.

8. The soul vibration of other people whom he contacts.

9. The vibration of such a group as the New Group of World Servers.

These are only some instances of the type of discriminations which are required. These he will learn to

distinguish instinctively when he is further developed. I would like to remind you that it is when we try

to discriminate entirely mentally that the problem seems insuperable. When the rule of the soul and the

recognition of the soul have been firmly established, these different recognitions become instinctual

reactions. Intuitional response is the name we give to the instinctual life of the soul—the higher

correspondence to the instinctual life of the human body. In the above paragraphs we have a simple

summary of some of the deeper significances of the simple injunction: "Learn to discriminate." How

much have we truly understood this injunction? Intellectually, the mind may give assent. Practically,

the words frequently mean nothing. Do they signify to us the power of the soul to separate vibrations

into differing categories? Yet we are told that the soul knows naught of separation! Such are some of

the paradoxes of esotericism to the uninitiate.

The Law of Group Progress can only begin to have a conscious effect in the life of the disciple who has

been pledged and accepted. When he has established certain rhythms, when he is working effectively

along certain well recognised group lines, and when he is definitely and in understanding

consciousness preparing himself for the expansions of initiation, then this law begins to sway him and

he learns to obey it instinctively, intuitively and intellectually. It is through obedience to this law that

preparation for initiation is instituted by the disciple. The previous sentence is so worded because it is

important that all should grasp the self-initiated necessity of initiation. Do we understand this

importance? Some of the effects earlier mentioned in the initial discussion of this fifth law can here be

enumerated. Let us not forget their esoteric and unseen significances.

1. The disciple will then learn effectively to decentralise himself. This means that

a. He will ask nothing for the separated self. One can therefore easily see why aspirants are taught to

pledge allegiance to their Higher Self, and to foreswear all claims of this separated self. One can see

also why so many react against it. They are not ready for it, and such a pledge therefore acts as a great

discriminating agent. To those for whom the standard of selflessness is set too high, it is neither

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understood nor desired. Therefore the unready criticise it. Later these will come back and with

understanding take this obligation in the light.

b. His eyes are towards the light and not towards desire for contact with the Master. This, therefore,

rules out that spiritual selfishness which has been expressed by the desire, innate and deep, for

recognition by one of the Great Ones. When this freedom from the personal is found, then the Master

can dare to make a contact and to establish a relation with the disciple. It would be well for us to

ponder on this.

2. He will have learnt to serve instinctively. He may, and usually does, need to learn to discriminate in

his service; but his attitude to life and toward all men is a divine rushing forth to aid, to lift, to love and

to succour.

3. He will have learnt to use the mind in two directions, increasingly and at will, and instantaneously:

a. He can cast the search-light of the mind into the world of the soul, and know and recognise those

truths which must, for him, become his experienced knowledge.

b. He can also cast it into the world of illusion and dispel the glamours of the personal. When he can

do that, then he begins to dispel the world glamours for he is nearing initiation.

a. THE LINK OF THE WORLD GROUPS

It would be possible to go on listing the various developments which indicate to the onlooking

Hierarchy that a disciple, or a group of disciples, are now ready for "more light." The major indication is, however, their reaction to the Law of Group Progress. It is this Law which is the coming new law to

be sensed by the world disciples and which is already becoming more effective in its potency, even

though this will not be realised by humanity for a long while yet. It will bring into activity the work of

the world groups. In the past, groups have been formed for mutual benefit, for mutual interest and

study, for mutual strengthening. This has been their glory, and also their curse, for great and good

though their motives may have been, yet these groups have been basically and primarily selfish, with a

form of spiritual selfishness most difficult to overcome, and calling for the expression of the true

discrimination to which I have earlier referred. Such groups have ever been battlegrounds wherein the

least able and the least integrated have been absorbed and standardised or regimented, and the most

powerful have dominated eventually, and the indefinite ones have been eliminated and rendered totally

quiescent. The successful group has eventually turned out to be one composed of kindred souls who

are all thinking alike, because no one thinks with intuition, but who are governed by some school of

thought, or because some central figure in the group dominates all the rest, hypnotising them into an

instinctual, quiescent, static condition. This may be to the glory of the teacher and of the group, but it

certainly is not to the glory of God.

Today the new groups are slowly and gradually coming into being and being governed by these soul

laws. They will, therefore, strike a different note and produce groups which are welded together by a

united aspiration and objective. Yet they will be constituted of free souls, individual and developed,

who recognise no authority but that of their own souls, and submerge their interests to the soul purpose

of the group as a whole. Just as the achievement of an individual has, down the ages, served to raise

the race, so a paralleling achievement in group formation will tend to raise humanity still more rapidly.

Hence this law is called that of Elevation.

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The time has now come when this method of raising the race can begin to be tried. Those who have

entered upon the Path of Probation have attempted to raise humanity and have failed. Those who have

passed upon the Path of Discipleship have also tried and failed. Those who have themselves mastered

circumstance and the illusion of death, and have consequently been raised unto life, can now attempt

the task in united formation. They will succeed. The word has gone forth with the request for this

united activity, and the urge to bend every effort to raise the dead body of humanity. A great and

possible achievement of the Lodge of Masters is now imminent and all aspirants and all disciples can

be swung into a synthetic recognition of power and of opportunity.

It is for this end that the teaching anent the New Group of World Servers was given out broadcast.

This is the first attempt to form a group which would work as a group and attempt a world task. They

can act as an intermediate group between the world of men and the Hierarchy. They stand between

what is occultly called the "dead Master" and the "living Masters." Masons will understand what is here described. The true esotericist will also see the same truth from another angle.

I would like here to give you some thoughts anent the new groups which come into functioning activity

under the Law of Group Progress. It must be constantly remembered, as one considers these coming

new groups, that they are primarily an experiment in Group Activity, and are not formed for the

purpose of perfecting the individual member in any group. This is a fundamental and essential

statement, if the objectives are rightly to be understood. In these groups the members supplement and

fortify each other, and, in the aggregate of their qualities and capacities, they should eventually provide

groups capable of useful spiritual expression, and through which spiritual energy can flow, unimpeded,

for the helping of humanity. The work to be done is very largely upon mental levels. The spheres of

daily service of the individual members of the new groups remain as their destiny and inner urge

indicates upon the physical plane; but—to the differing fields of individual effort — there will be added

(and this is the point of importance) a group activity which will be a joint and united service. Each

person in such groups has to learn to work in a close mental and spiritual cooperation with all the

others, and this takes time, given the present point of evolutionary development of the world aspirants.

Each has to pour forth love on all, and this is not easy. Each has to learn to subordinate his own

personality ideas and his personal growth to the group requirements, for at present some will have to

hasten their progress in certain directions, and some must slow it down as a service to the others. This

process will take place automatically as the group identity and integration becomes the dominant

thought in the group consciousness, and the desire for personal growth and spiritual satisfaction is

relegated to a secondary place.

This contemplated group unity will have its roots in group meditation, or in the contemplative life (in

which the soul knows itself to be one with all souls). This in its turn will work out in some form of

group activity which will constitute the distinguishing contribution of any particular group to the

raising of the human race esoterically. Within the group life, the individual will not be dealt with as

such by those who seek to train, teach and weld the group into an instrument for service. Each person

will he regarded as a transmitter of the type of energy which is the predominant energy in any ray type,

either egoic or personality rays. Each can in time learn to transmit the quality of his soul ray to the

group, stimulating his brothers to greater courage, clearer vision, finer purity of motive, and deeper

love, and yet avoid the danger of vitalising his personality characteristics. This is the major difficulty.

To do this effectively and correctly, we must all learn to think of each other as souls, and not as human

beings.

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Therefore, as a preliminary statement, we have the following objectives in the group work of the New

Age, as they make their tentative beginnings at this time. The later and more esoteric objectives will

emerge as the earlier ones are reached:

1. Group Unity. This must be achieved through the practice of love, which is part of the practice of the Presence of God, through the subordination of the personality life to the group life, and constant,

loving, living service.

2. Group Meditation. These groups will eventually be grounded in the kingdom of souls, and the work

done will be motivated and carried forward from the higher mental levels in the demonstration of the

contemplative life. This involves the dual activity of the life of the disciple, wherein he functions

consciously both as a personality and as a soul. The life of the personality should be that of intelligent

activity; that of the soul is loving contemplation.

3. Group Activity. Each group will have some distinguishing characteristic and this will be dedicated to some specific form of service.

When the groups are properly established (and the time is imminent) and after they have worked

together subjectively for a certain necessary period of time (to be determined by the quality of the life

of the individuals composing it, and their selflessness and service) then they will begin to function

outwardly and their life aspect will begin to make its presence felt. The various lines of activity will

emerge when the group vibration is strong enough to make a definite impact on the consciousness of

the race. Therefore, it will be apparent that the first and foremost requirements are group integrity and

group cohesion. Nothing can be accomplished without these. The subjective linking of each group

member with each, and the emergence of a group consciousness is a vital objective for the next few

decades. Thus there will emerge a group circulation or transmission of energy which will be of real

value in world salvage. For the individual it should be remembered that purity of body, control of the

emotions, and stability of mind are fundamental requirements and should be the goal of the daily

practice. Again and again we must come back to these prime character requirements, and tiresome as

the reiteration may be, I urge upon you the cultivation of these qualities. Through these groups it may

be possible to restore some of the ancient Mysteries, and some of the groups mentioned previously in

Letters on Occult Meditation, will be found among the emerging New Age groups.

b. THE CHARACTERISTICS OF THE NEW GROUPS

This brief summary will serve to give some of the elementary requirements and, by means of a broad

generalisation, to indicate the major reasons why such groups are being formed. We can now perhaps

widen our vision a little and at the same time look at the groups in greater detail.

One of the characteristics distinguishing the groups of world servers and knowers, is that the outer

organisation, which will hold them integrated, will be so nebulous and fine that, to the outer

observation, it will be practically nonexistent. The group will be held together by an inner structure of

thought and a close telepathic interrelation. The Great Ones, Whom we all seek to serve, are thus

linked, and can at the slightest need and with the least expenditure of force, get into rapport with each

other. They are all attuned to a particular vibration, and so must these groups be attuned. There will be

thus collected together, people demonstrating the wide difference in nature, who are found on differing

rays, who are of varying nationalities, and the product of widely separated environments and heredity.

Besides these factors, which immediately attract attention, there will also be found an equal diversity in

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the life experience of the souls concerned. The complexity of the problem confronting the group

members is also tremendously increased when one remembers the long road which each has travelled,

and the many factors and characteristics, emerging out of a dim and distant past, which have tended to

make each person what he now is. When, therefore, one dwells on the difficulties and the possible

barriers to success, the question will arise and rightly so: What makes it possible to establish this group

inter-relation? What provides a common meeting ground? The answer to these questions is of

paramount importance and necessitates a frank handling.

We find in the Bible the words: "In Him we live and move and have our being". This is the statement

of a fundamental law in nature, and the enunciated basis of the relation which exists between the unit

soul, functioning in a human body, and God. It determines also, in so far as it is realised, the relation between soul and soul. We live in an ocean of energies. We ourselves are congeries of energies, and

all these energies are closely interrelated and constitute the one synthetic energy body of our planet.

It must be carefully borne in mind that the etheric body of every form in nature is an integral part of the

substantial form of God Himself—not the dense physical form, but what the esotericists regard as the

form-making substance. We use the word "God" to signify the one expression of the One Life which

animates every form on the outer objective plane. The etheric or energy body, therefore, of every

human being, is an integral part of the etheric body of the planet itself and consequently of the solar

system. Through this medium, every human being is basically related to every other expression of the

Divine Life, minute or great. The function of the etheric body is to receive energy impulses and to be

swept into activity by these impulses or streams of force, emanating from some originating source or

other. The etheric body is in reality naught but energy. It is composed of myriads of threads of force

or tiny streams of energy, held in relation to the emotional and mental bodies and to the soul by their

co-ordinating effect. These streams of energy, in their turn, have an effect on the physical body and

swing it into activity of some kind or another, according to the nature and power of whatever type of

energy may be dominating the etheric body at any particular time.

Through the etheric body, therefore, circulates energy emanating from some mind. With humanity in

the mass, response is made unconsciously to the rulings of the Universal Mind; this is complicated in

our time and age by a growing responsiveness to the mass ideas—called sometimes public opinion—of

the rapidly evolving human mentality. Within the human family are also found those who respond to

that inner group of Thinkers, Who, working in mental matter, control from the subjective side of life,

the emergence of the great Plan and the manifestation of divine purpose.

This group of Thinkers falls into seven main divisions and is presided over by three great Lives or

super-conscious entities. These Three are the Manu, the Christ and the Mahachohan. These three work

primarily through the method of influencing the minds of the adepts and initiates. These latter, in Their

turn, influence the disciples of the world and these disciples, each in his own place and on his own

responsibility, work out their concept of the Plan and seek to give expression to it as far as possible.

These disciples have hitherto worked very much alone except when karmic relationships have revealed

them to each other and telepathic intercommunication has been fundamentally confined to the

Hierarchy of adepts and initiates, both in and out of incarnation, and to Their individual work with

Their disciples.

These groups, therefore, which have hitherto worked entirely subjectively, can and will be duplicated

externally, and, the new groups will come into being largely as an externalisation—experimental as

yet—of the groups which have functioned behind the scenes, motivated from the central group, the

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Hierarchy of Masters.

This experiment is primarily as yet one of group integration and the method whereby it can be

developed. The reason why Those on the Inner Side are now experimenting with this group idea is

because it is definitely a New Age trend. They are seeking to utilise the increasing bias of the human

being towards coherence and integration. It must be remembered, however, and with constancy, that

unless there is a subjective coherence, all outer forms must eventually disintegrate or never cohere at

all. It is only the subjective links and the subjective work that determines success, and these must

(particularly in the new group work) be based on egoic relations and not on personal attachments and

predilections. These help where there is at the same time a recognition of the egoic relation. Where

that exists, then something can be formed which is immortal and as lasting as the soul itself.

One practical point should be made clear. These groups will for some time be what might be called

"pattern-groups" and, therefore, must be formed very slowly and with much care. Each person forming

part of the new groups will be tested and tried and subjected to much pressure. This will be necessary

if the groups are to stand through this transition period of the present. It will not be easy for disciples

to form these groups. The methods and techniques will be so different to those of the past. People may

evince real desire to participate in the group life and to form part of the group activity, but their real

difficulty will consist in bringing their personal life and vibration into conformity with the group life

and rhythm. The narrow path which all disciples have to tread (and in the early stages these groups

will consist primarily of those on the Probationary Path or the Path of Discipleship) requires obedience

to certain instructions which have been handed down to us from the ancient past. These are followed

willingly and with the eyes open, but no rigid adherence to the letter of the law is ever asked or

expected. Flexibility within certain self-imposed limits is always needed, yet that flexibility must not

be set in motion by any personality inertia or mental questioning.

This great group training experiment, now being initiated on earth through a new activity of the

Hierarchy, will demonstrate to the watching Guides of the race just how far the disciples and aspirants

of the world are ready to submerge their personal interests in group good; how sensitive they are, as a

group, to instruction and guidance; how free the channels of communication are between the groups on

the outer plane and the Inner Group, and between them also and the masses whom they are expected

eventually to reach. A Masters group of disciples, on the inner side of life, forms an integrated

organism, characterised by mutual love, life and interplay. The relationships in that group are entirely

mental and astral, and hence the limitations of the etheric force body and of the physical brain and

dense physical body are not felt. This leads to a greater inner facility in understanding and to a

reciprocal interplay. It is wise here to remember that the astral potency is far more strongly felt than on

the physical levels, and hence the emphasis laid upon emotional-desire control in all treatises on

discipleship and on preparation for that state.

Now an effort is being made to see if such a group activity and interplay can be set up on the physical

plane, which will consequently include the physical body apparatus and the brain. The difficulties are,

therefore, great. What has to be the technique employed in handling this more difficult situation, which

is only possible because the work of the Masters' groups has been so effective? Much may depend

upon just how far we will react to this interplay and how much it will mean to us in our lives. This

embodies a most practical occult method of work. The astral-physical brain reactions should be

regarded as non-existent and allowed to lapse below the threshold of the group consciousness, there to

die for lack of attention. The emphasis is held steadily on mental and egoic relations.

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c. THE EXPERIMENTAL NATURE OF THE GROUPS

I have said that these groups constitute an experiment. This experiment is fourfold in nature and a

concise statement about it may clarify conjecture:

I. They are an experiment in founding or starting focal points in the human family through which

certain energies can flow out into the entire race of men. These energies are ten in number.

II. They are an experiment in inaugurating certain new techniques in work and in modes of

communication.. It is to be noted that in these last three words is summed up the whole story. These

groups are intended to facilitate interrelation or communication as follows:

1. They will be occupied with an endeavor to facilitate communication between individuals so that the

rules and methods whereby speech can be transcended may become known and the new way of

intercourse be brought about. Eventually communication will be from:

a. Soul to soul, on the higher levels of the mental plane. This involves complete alignment, so that

soul-mind-brain are completely at-one.

b. Mind to mind, on the lower levels of the mental plane. This involves the complete integration of the

personality or lower self, so that mind and brain are at-one.

Students must remember these two distinctive contacts, and bear in mind also that the greater contact

need not necessarily include the lesser. Telepathic communication between the different aspects of the

human being is entirely possible at varying stages of unfoldment.

2. They will work at the establishment of communication between that plane which is the plane of

illumination and pure reason (the buddhic plane) and the plane of illusion which is the astral plane. It

should be remembered that our great task is to dispel the world illusion through the pouring in of

illumination or of light. When enough groups have been started that have this for their objective, there

will then be found upon the physical plane, those channels of communication which will act as the

mediators between the world of light and the world of illusion. They will be transmitters of that type of

energy which will break up the existing maya or illusion and dissipate the ancient thought-forms. They

will release the light and peace which will illumine the astral plane and so dispel the illusory nature of

its life.

3. Through other groups another type of energy must flow, producing another type of interrelation and

communication. These groups will bring about the right healing of the personalities of individuals, in

all aspects of their nature. The work intended is the intelligent transmission of energy to various parts

of the nature—mental, astral and physical—of the human being, through the right circulation and

organisation of force. Healing must eventually be carried forward by groups which act as the

intermediaries between the plane of spiritual energy (either soul energy, intuitional energy, or will

energy) and the patient or group of patients. This last point is to be noted. The group idea must always be remembered, for this will distinguish the New Age methods from the past; the work will be group

work for the group. The members will work as souls and not as individuals. They will learn to

communicate healing energy from the reservoir of living force to the patients.

4. Other groups of communicators will act as transmitters of two aspects of divine energy,—knowledge

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and wisdom. These must be thought of in terms of energy. Their work will concern itself with the

education of the masses, as a direct intermediary between the higher mind and the lower mind, and

with the building of the antaskarana; and their task is that of linking the three points of interest upon the

mental plane,—the higher mind, the soul, and the lower mind—so that there is established a group

antaskarana between the kingdom of souls and the world of men.

5. Political work will occupy other groups more specifically than does any other branch of work.

These groups communicate the "quality of imposition" and an authority that is lacking in many other

branches of this divine group activity. The work is largely first ray work. It embodies the method

whereby the divine Will works out in the consciousness of races and nations. Members of this group

will have much first ray in their constitution. Their work is to act as channels of communication

between the department of the Manu and the race of men. It is a noble thing to be channels of the Will

of God.

6. Some groups will be, in a pronounced sense, channels between the activity of the second ray, that of

the World Teacher (at the present time, the Christ holds this office) and the world of men. The energy

of the second ray must pour through such groups of students and believers and allied groups of thinkers

and workers, and there will be many of these. This fact is to be noted. There will be many such

groups. The platform of the new world religion will be built by them.

7. A few groups will have an interesting function, but one which will not materialise for a long while,

or not until the work of the building forces of the Universe are better understood. This will be

coincident with the development of etheric vision. These groups will act as channels of communication

or intermediaries between the energies which constitute the forces which construct the forms, the

fabricators of the outer garment of God, and human spirits. The possibility is, therefore, to be noted

that the main initial work will be concerned with the problem of reincarnation. That problem deals

with the taking of an outer garment or form under the Law of Rebirth. Therefore, when these groups

are organised, it will be with that subject that the members will at first work. They will make a deeper

and different study than has heretofore been undertaken on the Law of Rebirth.

8. Some groups of energy communicators and transmitters will carry illumination between groups of

thinkers. They are illuminators of group thoughts. They transmit energy from one thought centre to

another. They transmit, above everything else, the energy of ideas. That is their major function. The

world of ideas is a world of dynamic force centres. This should not be forgotten. These ideas have to

be contacted and noted. Their energy has to be assimilated and transmitted and this is the function of

those force centres which will express themselves along these lines of activity.

9. Groups working in another category will have for their specific work the stimulating of the minds of

men so that alignment can take place. They act primarily as channels of communication between the

soul of man and the soul in any form. They will be the great psychometrical workers, for a

psychometrist is one whose soul is sensitive to the soul in other forms of life,—human and non-human.

They evoke the soul of the past, primarily, linking it with the present, and finding it also indicative of

the future.

10. Members of other groups will be communicators between the third aspect of Deity as it expresses

itself through the creative process and the world of human thought. They will link or blend life and

form creatively. Today, unknowingly and without any true understanding, they bring about a

concretisation of the energy of desire, which, in its turn, brings about the concretisation of money.

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This, consequently, necessitates the materialisation of things. They have a most difficult task and that is why it is only during the past one hundred and fifty years that the science of world finance has made

its appearance. They will deal with the divine aspect of money. They will regard money as the means

whereby divine purpose can be carried forward. They will handle money as the agency through which

the building forces of the universe can carry forward the work needed; and (herein lies the clue) those

building forces will be increasingly occupied with the building of the subjective Temple of the Lord

rather than with the materialising of that which meets mans desire. This distinction merits

consideration.

III. They are the externalisation of an inner existing condition. It must be realised that these Groups

are not a cause but an effect. That they may themselves have an initiatory effect as they work upon the

physical plane is no doubt true, but they themselves are the product of inner activity and of subjective

aggregations of force which must perforce become objective. The work of the group members is to

keep, as a group, in close rapport with the inner groups, which form nevertheless, one large, active

group. This central group force will then pour through the groups in so far as the group members, as a

group—

a. Keep en rapport with the inner sources of power;

b. Never lose sight of the group objective, whatever that objective may be;

c. Cultivate a dual capacity to apply the laws of the soul to the individual life, and the laws of the group

to the group life;

d. Use all forces which may flow into the group in service, and learn, therefore, to register that force

and use it correctly.

Would the following sequence of statements convey anything to our minds in this connection? It is a

statement of fact and is not in the least symbolic in its terminology, except in so far as all words are

inadequate symbols of inner truths.

1. Each group has its inner counterpart.

2. This inner counterpart is a complete whole. The outer result is only partial.

3. These inner groups, forming one group, are each of them expressive of, or governed by certain laws,

embodying, the controlling factors in group work. A law is only an expression or manifestation of

force, applied under the power of thought by a thinker or group of thinkers.

4. These inner groups, embodying differing types of force, and working synthetically to express certain

laws, are an effort to bring in new and different conditions, and hence produce a new civilisation. This

is the New Age that the Aquarian Age will see consummated.

5. The outer groups are a tentative and experimental effort to see how far humanity is ready for such an

endeavor.

IV. They are also an experiment which has for its objective the manifestation of certain types of energy

which will produce cohesion, or an at-one-ment, upon earth. The present distraught condition in the

world, the international impasse, the religious dissatisfaction, the economic and social upheaval of the

past few decades, are all the result of energies that are so potent owing to their immense momentum—

that they can only be brought into rhythmic activity by the imposition of stronger and more definitely

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directed energies. When the groups are functioning adequately and have achieved, not only an internal

group unity, but also harmony between the groups themselves, then some peculiar and esoteric work

can be done.

Such are some of the plans which the Hierarchy are attempting to carry forward and in which all true

disciples and aspirants can have a part. They are brought to our attention in order to evoke our lasting

cooperation.

d. ASTROLOGY AND THE NEW GROUPS

This Law of Group Progress embodies one of the energies which have gradually been released over the

past two centuries. A fuller tide was swept into activity at the time of the May, 1936, full moon and

now the growth of the group idea, both in its good and bad aspects, can be imminently expected. As

has several times been pointed out to students, this law is connected with a certain realised impulse in

the minds of men, and this is, in its turn, the effect of various types of energy, which are playing upon

the earth. The name "Law of Group Progress" is the phrase given by human beings to a particular type

of energy which is producing the coherence of units in a group, thus forming them into one living

organism. The recognitions eventuating are those of group affinity, group objective, and group goal. It

is, in the last analysis, the emergence into the subjective consciousness of the same type of energy

which produces that aspect of cohesive action which demonstrates as tribal, national or racial unity. In

this case, however, the determining factor is not of a physical connotation nor have these groups a

physical plane basis. They are based on a group idealism which can only be consciously registered

when the units in the group are beginning to function upon the mental plane and are developing the

capacity to "think things through"—that is, to register in the brain that which the soul has imparted to the mind. We have here a definition of the meditation process as it should be followed by those who,

through alignment, have made some measure of soul contact. These groups are functioning entirely

through a subjective relation, which produces a subjective integration and activity.

When we come to study the astrological implications in connection with these laws, we shall discover

that the energies of the zodiacal signs have a specific effect upon the energy of a Being, Whose purpose

works out into manifestation through these laws, which are regarded by us as great and inevitable

natural laws and also spiritual laws. This effect produces a blending of energies which is both

balancing and, at the same time, impelling.

In December, 1935, the energies of Capricorn were augmented by the pouring in of forces from a still

greater constellation which is—to our zodiac—what the zodiac is to the earth. This augmentation will

take place again in 1942. It must be remembered that, from certain angles, the circle of twelve signs or

constellations constitutes a special unity which revolves within our universe of heavens as our planet

revolves in the centre of our circle of influences. By means of this augmentation—during the coming

Aquarian zodiacal cycle—groups on earth can avail themselves of the tide of Capricornian influences

which will flow into our radius of registration every seven years. The one just past, gave a tremendous

impetus to the work of the New Group of World Servers, and was the cause of the very good reaction

in the world to their particular impulse. This worked out in every nation and in every group as a

marked tendency to good will. In 1942, there will come another planetary inflow of which we all are

begged to avail ourselves, and for which we are urged to make due preparation. This "week of group

impact" occurring every seven years, will run from December 21st till December 28th, and if this

should at any time fall at the period of the full moon, the opportunity will be most significant. This

possibility must be watched. This week should be regarded as pre-eminently the "festival week" of the

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New Group of World Servers, and after 1942 advantage must be taken of this period, and special

preparation made. This fact invites the attention of all of us.

These new groups are appearing everywhere all over the world. The groups upon the outer plane, with

their diversity of names and stated aims, are not connected with this inner group which is sponsoring or

"projecting" the new groups, except in so far as they have a definite, even if nebulous, connection.

This becomes always possible where there are three members of the New Group of World Servers

found in any one exoteric group; it then becomes "linked by a triple thread of golden light" to the New Group of World Servers, and can in some measure be used. This great and spiritual grouping of servers

is, on the physical plane, only very loosely linked. On the astral plane the linking is stronger and is

based upon love of humanity; on the mental plane the major linking takes place, from the angle of the

three worlds as a whole. It will be apparent, therefore, that certain developments must have taken place

in the individual before he can consciously become a functioning member of the New Group of World

Servers, which is the principal group at this time definitely working under the Law of Group Progress.

1. He must have the heart centre awakened, and be so outgoing in his "behaviour" that the heart is

rapidly linked up with the heart centres of at least eight other people. Groups of nine awakened

aspirants can then be occultly absorbed in the heart centre of the planetary Logos. Through it, His life

can flow and the group members can contribute their quota of energy to the life influences circulating

throughout His body. The above piece of information is only of interest to those who are spiritually

awakened, and will mean little or nothing to those who are asleep.

2. The head centre must also be in process of awakening, and the ability to "hold the mind steady in the

light" must be somewhat developed.

3. Some forms of creative activity must likewise be found and the server must be active along some

humanitarian, artistic, literary, philosophic or scientific lines.

All this involves personality integration and alignment and that magnetic, attractive appeal which is

distinctive of all disciples in some form or another. In this way from the standpoint of esotericism,

certain great triangles of energy will be found in the individual and consequently increasingly in

humanity. Then too the "forces of creative life" will circulate from the "point within the head" (the head centre) along the "line to the heart" and then, with the throat centre, form a "triangle of fiery light". Such is the Way of Group Progress, and when this is being consummated, then the Law of

Group Progress begins definitely to function and to control. It might be of interest, if we here listed the

recognised effects of the five laws with which we have been dealing:

General

Physical

Law

Effect

Effect

Reaction

Quality

1. Sacrifice World

Deliberate

Love for the

Selflessness.

Saviours

death. "I

Saviour. Desire

The Christ

die daily"

to follow.

Physical Plane Unity

The Masses.

2. Magnetic World Religion Churches

Love of Ideas

Devotion

Impulse Schools of Thought

Organizations Philosophy

Idealism

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3. Service

Humanitarian

The Red Cross

Love of

Sympathy.

Activity

and allied

Humanity

Compassion.

activities

Astral Unity.

The Probationers

4. Repulse

The fight

Crusades of

Love of

Discrimination

against evil.

all kinds

Good.

5. Group

New Groups

New Group of

Love of

Inclusiveness

Progress

World Servers.

Synthesis.

Soul Unity

The Initiates.

6. The Law of Expansive Response

We can now, with great brevity, however, touch upon the sixth law and the seventh, for we will speak

of them together. The other five laws have worked out into a definite activity upon the physical plane.

The effect or consequences of the impulses behind them produce the working out of the purpose of the

Most High, and can be recognised upon the plane of phenomena. They can all be so recognised, but at

this time, the conscious awareness of humanity is such that only in five instances can the effect of these

laws be noted, and then only by the most advanced of the world aspirants. The disciple and the initiate

can dimly begin to recognise the effect of the sixth and the seventh laws, but no one else at this time.

These two laws are not capable of interpretation as above, because only those who are initiated or in

preparation for initiation can begin to understand them. The enlightenment which is the result of

initiation is necessary before one can touch the idea behind these expressions of purpose. We shall not,

therefore, take any time dealing with The Law of Expansive Response, or with The Law of the Lower

Four, beyond giving two ancient stanzas which will convey much to the initiate but may only be

sounding words and meaningless symbolic phrases to the average reader and student.

"The Sun, in all its glory, has arisen and cast its beams athwart the Eastern sky. The union of the pairs

of opposites produce, in the cycles of the time and space, both clouds and mists. These veil a mighty

conflagration....

The flood pours forth. The ark floats free...the flames devour. The three stand free; and then again the

mists envelop.

Above the clouds of earth, a sign shines forth....Only the eye of vision sees this sign. Only the heart at

peace can hear the thunder of the Voice which issues from the dark depths of the cloud. Only an

understanding of the law which elevates and lifts can teach the man of fire and son of water to enter

into mist. From thence he climbs on to the mountain top and there again stands free.

The triple freedom thus achieved has naught to do with earth, or water, or with fire. It is a freedom,

triple in its kind, which greets the man who passes freely from the sphere of earth into the ocean of the

watery sphere, and thence on to the burning ground of sacrifice. The sun augments the fire; it

dissipates the mist and dries the earth. And thus the work is done."

7. The Law of the Lower Four

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"Four sons of God went forth. But only one returned. Four Saviours merged themselves in two, and

then the two became the One."

These two ancient writings—one mystical and the other occult—convey but little to most minds, and

this we can easily see. Therefore it does not profit us to consider them too carefully. The time is not

yet. These are given us, how in stimulating comprehension.

We stand today on the verge of great things. Humanity is on its way with renewed impetus. It stands

no longer at the crossroads, but irrevocable decisions have been made, and the race is moving forward

along a path which will lead it eventually into light and peace. It will find its way into "the peace

which passeth understanding" because it will be a peace which is independent of outer conditions and

which is not based upon what present humanity defines as peace. The peace which lies ahead of the

race is the peace of serenity and of joy—a serenity, based upon spiritual understanding; and a serenity

is not an astral condition but a soul reaction. These qualities are not achieved as the result of

disciplining the emotional nature, but demonstrate as a natural, automatic realignment. These two

qualities of the soul—serenity and joy—are the indications that the soul, the ego, the One Who stands

alone, is controlling or dominating the personality, circumstance, and all environing conditions of life

in the three worlds.

III. 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:

1. Lemurian Egos ------------------our true Earth Humanity.

2. Egos which came in ------------on Atlantis.

3. Moon chain Egos ---------------from the moon.

4. Egos ------------------------------from other planets.

5. 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:—

1. Either non-existent, the only obvious and provable thing being the intelligent mechanism.

2. As being the sum total of the conscious reactions of the cells of the body—the sentiency of the

organism, in other words.

3. 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,

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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.

4. 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.)

1. Lotuses of revelation.

2. Lotuses with perfume.

3. Radiant lotuses.

4. Lotuses wherein the flower is on the point of opening.

5. Lotuses of closed and sealed condition.

6. The colourless lotuses.

7. 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:—

1. 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.

2. The souls who are simply aware of physical plane life and of sensation. These people are slow,

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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

recognised through their complete incapacity to respond to emotional and mental training and culture.

3. 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.

4. 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.

5. 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 standardised

with facility by orthodox religion and government and are the "sheep" of the human family.

6. 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.

7. 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 polarised 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.

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8. 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.

9. 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.

10. 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 generalisation, 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 realise 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 individualisation.

1. Individualisation 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.

2. lnitiation 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.

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In connection with individualisation the following points should be remembered:—

1. Individualisation upon the moon chain took place in the fifth race of the third round.

2. In Lemurian days, individualisation took place because it was the third root race and the fourth

round.

3. 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.

4. In our race we find the "lights which ever shine." This is the individualisation of the sixth race types who came in the second round.

It is well to remember that the soul who came into incarnation in old Atlantis individualised 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 individualise 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 individualised 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 unparallelled. 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 individualisation, 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 colour 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.

The three major types are, as is well known, those of will or power, of love-wisdom and of active

intelligence. The following facts must, therefore, be remembered:—

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1. That egos of all types individualised upon the moon chain, but that the egos of active intelligence

constituted 75% of the total, the remaining 25% being divided between the other two.

2. That in Lemurian times, the egos of love-wisdom preponderated, and in their turn constituted 75%,

with the remaining 25% being the egos of active intelligence. Very few indeed, practically a negligible

number, individualised along the line of power or will at that time.

3. There was a very large influx of individualising egos in early Atlantean days and they were

practically all of the power-will type. It might be stated that 80% of those who entered human

evolution at that time were egos who were expressing the will aspect of deity, and that the remaining

20% were along the line of love-wisdom.

These all, with the egos which individualised upon the moon chain and which came in steadily, as the

planetary conditions fitted them, until the final stages of the Atlantean period, constitute the bulk of our

modern humanity, plus some rare egos which drift into our planetary evolution for some reason or

other, and never become properly adapted to or fitted into our planetary life. They persistently remain

abnormalities.

Two happenings of great import will occur before so very long. The door will be opened, for the

admittance of rare and peculiar souls who will bring into our world civilisation new aspects and rare

and new qualities of Deity, though it will not be opened for ordinary individualisation. These rare and

unexpected types will cause much bewilderment to our psychologists. It should here be pointed out

that individualisation is a crisis and not an unfoldment. This is of real importance and should be borne in mind in all consideration of this difficult subject. It is the result of development, but such

development need not lead to this particular crisis. What causes this crisis in the lives of souls remains

as yet hidden in the consciousness of the planetary Logos and is only revealed at initiation. There are

as yet characteristics and qualities of the planetary Logos which remain incomprehensible to us.

When the animal kingdom, viewing it from the angle of the whole and not from the angle of species,

had reached a particular stage of development, then there was an inrush into the planetary life of the

energy of all the seven rays simultaneously. This occurs very rarely and the tremendous stimulation

then undergone by the sensitive forms of life (and of these the animal was at that time the most

sensitive), produced the emergence of a new form, that of infant humanity. It was the reaction of that

kingdom, as expressed through its indwelling life, the animal Being (who is the informing Life of that

kingdom in nature), which produced individualisation in the more advanced animal-man of the time.

The statements found in occult books that dogs and other animals responded to the divine impulse

through an activity of the will or of love, may be symbolic in nature, but are not correct literally, as so

many devout occult students may think. Such specific forms of life did not exist in those far off times,

particularly upon the moon chain. The consideration of species and of types may not be permitted; it is

futile and a waste of time. What really occurred was a reaction throughout the entire animal kingdom

to the inpouring of the three major types of energy, which expressed themselves through the usual

seven types and thus called forth response from those forms of life which were energised through the

medium of the three major centres—heart, head and throat—of the Being who is the informing life. A

tremendous surging upward and a going-forth in response ensued, which enabled a new kingdom to

emerge.

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A creative act is ever the result of inspiration being seized upon, recognised for what it is, and

developed by the form side, and understood and fostered by the brain and the heart of man. Some new

thing is thus produced. The instinctive creative act of the physical body is not here discussed. In this

way, through a response to inspiration, the animal kingdom came into being. First, there was the

pouring in of energy, stimulating and inspiring; then there came the recognition of the responding form,

resulting in an initiated activity, and then there was the production of that which had not been

theretofore. Thus a new kingdom in nature appeared.

This same thing it is that is again happening today in the world. There is a pouring in of spiritual

energy, vitalising, transforming, and rendering humanity creative. Initiatory work becomes possible

and a new and higher kingdom can appear upon the earth. But all this is due, as before, to the pouring

in of a triple energy in seven ways. The potency of these forces lies behind the disruption of the

present time, but a new kingdom in nature will be born.

The interest of this, psychologically speaking, does not lie in the historicity of the facts stated, but in

the appearance upon earth today of the higher types at present found amongst men everywhere. Egos

of will are relatively and naturally few; egos of love are becoming more frequent in appearance;

intelligent egos are widely distributed. There is a balance now being established between the egos of

love and of intelligence, and these together must and will inaugurate the new civilisation which will be

the field for the culture of the kingdom of God on earth. The coming of this kingdom will be as much a

precipitation of an inner reality as an unseen factor, such as a germ, working within a human body.

This precipitation and culturing of the germ kingdom is slowly happening.

IV. Rules for Inducing Soul Control

In considering the rules which can induce soul control, it is not my intention to recapitulate the many

rules which the aspirant must follow as he perseveres in his endeavor to tread the path to the source—

that path to what the Buddhists call Nirvana. This Path is, in fact, but the beginning of that higher Way

which leads to a life incomprehensible, even to the most developed of the Beings in our planetary

Hierarchy. Nor is it essential that we emphasize the details of living which must control the man who

is seeking to function as a soul in command of the personality. These have oft been adequately

outlined by disciples down the ages, and reduced to many words. They have also been dealt with in my

earlier book A Treatise on White Magic and other books. Our immediate problem is the application of

these rules for discipleship and a steady progress in their practical technique. My present purpose is a

far more difficult one, for this Treatise is written for the future more than for present students. I seek to

indicate the basic rules determining the hierarchical government, and conditioning, therefore, world

affairs. We are here concerned therefore with the subtle activities of energies which, on the inner side,

actuate the outer activities and bring about those events in the world of men which later form history.

The problem before the Hierarchy is twofold and can be expressed in two questions:—

1. How can the consciousness of humanity be expanded so that it can be developed from the germ of

self-consciousness (such as it was at individualisation) and be brought up to that of complete group

consciousness and identification as occurs when the final initiation is undergone?

2. How can the ascending energy of the fourth kingdom in nature be brought into such close rapport

with the descending energy of spirit that another great expression—a group expression—of Deity may

emerge through man into manifestation?

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Two points should therefore here be noted:—First, that the attention of the members of the Hierarchy

who work at this time with mankind is not centred upon the individual aspirant in any manner which

could be interpreted as personal interest. Interest in him is evoked just in so far as he is occupied with

matters which concern group good. The second point is one well known and often stressed of late. At

this time we are passing through a period of unprecedented opportunity and crisis, and the attention of

the Hierarchy is consequently focussed upon men in an exceedingly one-pointed manner as They

attempt to capitalise, for the benefit of man, upon this opportunity. Herein lie both responsibility and

the ground for hope.

The rules, therefore, which we are to consider are not the laws of the soul or the laws controlling the

stages of human development upon the Path. They have a much wider scope, and pertain to the broad

sweep of the evolutionary cycle as it concerns the human family as a whole, particularly in relation to

its contribution to the entire evolutionary scheme. However—owing to the lack of trained

understanding—we shall have to confine ourselves to the consideration of these rules solely as they

govern human unfoldment.

What we are seeking to reveal (if possible) is some of the factors which govern the effort which the

Hierarchy of Control and the Custodians of the Plan utilise, as They proceed to work with the factors

already present in man, and the energies already in objective use on this planet. What we shall say will

not be of great simplicity, for it is hard, even for the advanced disciple, to see the purpose of certain of

these factors. That which is here set forth on these matters must await later developments during the

coming century, and certain lines of scientific and spiritual unfoldment must eventuate before the

hidden implications can be adequately comprehended. If it seems simple and clear it might be wise to

distrust the obvious interpretation. The matter is abstruse. It is well to ponder on the thought here

presented, but not to be quick to assume understanding. There are many ways in which the work of the

Hierarchy can be expressed, and according to the type of mind will be the interpretation.

1. The Aim of These Rules

The objectives can (for our purposes) be stated as four in number, but each of these is capable of re-

expression in a number of ways. They simply indicate the four major goals which the Workers with

the Plan have set Themselves. Let us state them succinctly, and later we can somewhat elaborate

them:—

1. The first aim and the primary aim is to establish, through the medium of humanity, an outpost of the

Consciousness of God in the solar system. This is a correspondence, macrocosmically understood, of

the relationship existing between a Master and His group of disciples. This, if pondered on, may serve

as a clue to the significance of our planetary work.

2. To found upon earth (as has already been indicated) a powerhouse of such potency and a focal point

of such energy that humanity—as a whole—can be a factor in the solar system, bringing about changes

and events of a unique nature in the planetary life and lives (and therefore in the system itself) and

inducing an interstellar activity.

3. To develop a station of light, through the medium of the fourth kingdom in nature, which will serve

not only the planet, and not only our particular solar system, but the seven systems of which ours is

one. This question of light, bound up as it is with the colours of the seven rays, is as yet an embryo

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science, and it would be useless for us to enlarge upon it here.

4. To set up a magnetic centre in the universe, in which the human kingdom and the kingdom of souls

will, united or at-oned, be the point of most intense power, and which will serve the developed Lives

within the radius of the radiance of the One About Whom Naught May Be Said.

In these four statements we have sought to express the wider possibility or occasion as the Hierarchy

sees it today. Their plans and purposes are destined and oriented to a larger accomplishment than it is

as yet possible for normal man to vision. If it were not so, the unfoldment of the soul in man would be

a prime objective in the planet. But this is not the case. It may be so from the point of view of man

himself, considering him as an essentially separable and identifiable unity in the great cosmic scheme.

But it is not so for that greater whole of which humanity is only a part. Those great Sons of God, Who

have passed beyond the point of development of those Masters Who work entirely with the human

kingdom, have plans of a still vaster and broader sweep, and Their objectives involve humanity only as

an item in the Plan of the great Life " in whom we live and move and have our being."

One may ask (and rightly ask) wherein all this information can be of use to us in the midst of a troubled

and bewildered world. For obvious reasons, a vision of the Plan, nebulous as it must necessarily be,

confers a sense of proportion and also of stability. It leads to a much-needed re-adjustment of values,

indicating as it does, that there is purpose and objective behind all the difficult happenings of daily life.

It broadens and widens and expands the consciousness, as we study the great volume of the planetary

life, embracing as it does the detail and the finished structure, the item man, and the entire life of the

planet, with their relation to the greater Whole. This is of far more importance than the minute detail of

the human being's individual capacity to grasp his own immediate place within the larger picture. It is

easy and natural for man to emphasise those aspects of the hierarchical work which concern himself.

The Masters of the Wisdom Who are advanced enough to work upon the larger areas of the spiritual

plan are oft amused at the importance which the disciples and aspirants of the world attach to Them,

and at the manner in which They are overestimated. Can we not realise that there are members of the

Hierarchy Whose grasp of truth and Whose knowledge of the divine Plan is as much in advance of the

Masters known to us as They are in advance of the savage and of the undeveloped man? We do well to

ponder on this fact.

It is not, however, a profitless task for the disciples and aspirants to catch the dim outline of that

structure, that purpose and that destiny which will result from the consummation and fruition of the

Plan on earth. It need evoke no sense of futility or of endless striving or of an almost permanent

struggle. Given the fact of the finiteness of man and of his life, given the tremendous periphery of the

cosmos and the minute nature of our planet, given the vastness of the universe and the realisation that it

is but one of countless (literally countless) greater and smaller universes, yet there is present in men

and upon our planet a factor and a quality which can enable all these facts to be seen and realised as

parts in a whole, and which permits man (escaping, as he can, from his human self-consciousness) to

expand his sense of awareness and identity so that the form aspects of life offer no barrier to his all-

embracing spirit. It is of use also to write these words and to deal with these ideas, for there are those

now coming into incarnation who can and will understand, when present readers are dead and gone. I

and you will pass on to other work, but there will be those on earth who can vision the Plan with

clarity, and whose vision will be far more inclusive and comprehending than ours. Vision is of the

nature of divinity. Expansion is a vital power and prerogative of Deity. Therefore let us struggle to

grasp what is possible at our particular stage of development, and leave eternity to reveal its hidden

secrets.

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The factors which determine this peculiar process of hierarchical work, and which therefore constitute

the major rules of the evolving life of God in the human family, are seven in number. These—if we

may so express it—determine hierarchical activity, leaving wide scope for individual effort, but

providing the vital active trends beyond which no worker with the Plan will dare to go. We should be

aware that there are forces and energies which are kept in abeyance as the result of the interposition,

consciously effected, by the Hierarchy. It is possible for us to grasp the fact that there are lives and

types of activity which have been unable to manifest (fortunately for the planet) since the Hierarchy

was founded upon the earth. There has not always been a Hierarchy of perfected souls, and this

concept opens up vistas in the realms of immature expression (from the angle of human vision) as

difficult to comprehend as those opened up when we pass, in dim and nebulous imaginative

consciousness, beyond the department of the Hierarchy which deals with human affairs, and catch faint

glimpses of the other departments which work on broader and more inclusive lines.

2 . The Seven Rules

The seven factors or "Rules for Inducing Soul Control" are:—

1. The tendency, innate and ineradicable, to blend and synthesise. This is a law or rule of life itself.

a. This tendency results, on the form side, in destruction and wreckage, with its accompaniments of

pain and sorrow. On the life side, it results in release, liberation and subsequent expansion.

b. This tendency is the basic cause of all initiation—individual, racial, planetary and systemic.

c. It is the result of an act of the will, and is caused by the impulsion of the sensed and innate purpose

of God. However (and this is a point oft forgotten) this tendency is motivated by the recognition of the

planetary Logos, that His plan is conditioned in its turn, and is an integral part of a still larger plan—

that of the solar Deity. God, the solar Logos, is likewise conditioned by a still higher life purpose.

2. The quality of the hidden vision.

a. This quality, on the form side, produces physical sight, astral illusion and concrete knowledge. On

the life side it produces illumination. This includes the widespread illumination reflected by our planet

in the heavens, as well as that which makes an individual man a light-bearer, and which will eventually

enable humanity, (as a whole) to constitute a station of light upon earth.

b. This quality is the basic cause of all sensory perception and is the instinctive urge to consciousness

itself, in all its many phases. With this quality the Hierarchy has to work, intensifying it and giving it

magnetic power.

c It is the high result of desire, which is itself intrinsically founded on the will to form a plan and a

purpose.

3. The instinct to formulate a plan. This instinct governs all activity which, in process of evolution,

divides itself into instinctual activity, intelligent activity, intuitional or purposive activity, and

illumined activity, as far as mankind is concerned. This includes that department of the Hierarchy

which works with humanity. The higher phases of planned activity are many and diverse, and are all

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synthesised under the third ray activity, at present focussed in the seventh ray.

a. Viewed from the form side, this faculty of planning leads to separative and selfish activity. Viewed

from the life side, it leads to a blended cooperation which swings each unit of energy in every form, in

all its subjective and unified aspects, into the task of unification. This is potently taking place in the

world today. It is the tendency to at-one-ment which leads the human being, first of all, to the

development of an integrated personality, and then to the submergence of that personality in the good

of the greater whole.

b. This constitutes the basic cause of evolution itself—individual, planetary and systemic.

c. This instinct is the result of the development of manas, or mind, and the emergence of the

intelligence. It is the peculiar quality or instinctual nature through the means of which humanity

empresses the first Ray of Willed Intent, fostered by desire, and transmuted into intelligent activity.

4. The urge to creative life, through the divine faculty of imagination. This urge is, as can easily be

seen, closely connected with the fourth Ray of Harmony, producing unity and beauty, won through

conflict.

a. This, on the form side, leads to warfare, struggle and the building of forms which must later be

destroyed. On the life side, it leads to quality, vibratory radiance and the revelation upon earth of the

world of meaning.

b. It is therefore the basic cause of that subtle essence or revelation which is seeking expression through

every form in each kingdom in nature. There seems to be no better term by which to express this

hidden wonder which must be revealed than the revelation of meaning. This is beginning to happen

today.

c. It is the result of the ability—sometimes adequate and sometimes inadequate—of the inner

consciousness to reveal its measure of control by the Plan, and its response to the larger intent. It is

upon this response that the Members of the Hierarchy are today counting, as They endeavor to bring

the hidden meaning to the fore in the consciousness of man.

5. The factor of analysis. This factor may surprise those who suffer from the misuse of the power to

discriminate, to analyse and to criticise. It is, however, a basic, divine quality, producing wise

participation in the Plan and skill in action.

a. On the form side, it manifests as the tendency to separate, divide and to place in contradictory

positions. On the life side, it leads to that understanding which tends to identification, through the

wider choice and comprehension.

b. It is the basic cause and impulse which will lead to the eventual appearance of the kingdom in

nature, higher than the human, which is strictly that of the soul, and will produce the manifestation

upon earth of the fifth kingdom in nature, that of the kingdom of gods. This phrase should be noted.

c. It is the result of the active work of the sons of God, the sons of mind, and is the part which they are

contributing to the total planetary contribution, as part of the great systemic Plan. The Hierarchy itself

is the outer and inner manifestation of the sacrifice of the divine Manasaputras (as They are called in

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The Secret Doctrine), and its members respond to Their sensed vision of the Plan for the whole. The

Hierarchy is essentially the germ or nucleus of the fifth kingdom in nature.

6. The quality, innate in man, to idealise. This is founded upon the success of the Plan itself. This Plan sought originally to awaken in man the following responses:—right desire, right vision and right

creative activity, based upon right interpretation of ideals. This triplicity of purpose merits thoughtful

consideration.

a. On the form side, this has worked out as material desire, leading eventually to cruelty and frequently

to an extreme sadistic expression. On the life side, it has led to sacrifice, one pointed purpose, progress

on the path, and devotion.

b. It is the basic cause of all organisation and of cooperation. The ideal before the Hierarchy is the

realised Plan. This is brought to humanity in the form of ideas, which become, in time, ideals—to be

desired and fought for. In order to materialise these ideals, the trend to organise comes into being.

c. It is the result—curiously enough—of the work of a peculiar group of world workers, who are

recognised by humanity under the name of World Saviours. These are the Founders of those forms

through which the divine ideas become the ideals of the masses, in all realms of human thought. Every

great world leader is necessarily a "suffering Saviour."

7. The seventh rule or controlling force with which the Hierarchy works is the interplay of the great dualities. Through the activity engendered by this interplay, and through the results achieved

(producing always a third factor), the whole manifested world is swept into line with the divine

Purpose. This does not become apparent to the man who is immersed in the detail of life, but could we

see the planetary life as it can be seen by the Masters Themselves, we would note the pattern emerging

in all its beauty, and the structure of God's thought for the universe appearing today in clearer outline

and greater synthesis and beauty of detail than ever before.

a. On the form side, this produces the sense of being imprisoned by the time factor, the victim of speed,

and the implacable forces of all life activity, as they play upon the imprisoned human being. On the

life side, it results in rhythmic living and conscious adaptation of energy to the immediate purpose and

goal.

b. It is necessarily the basic cause of the appearance and the disappearance of forms, human and

humanly constructed.

c. It is the result of at-one-ments wrought out on the physical plane, thus producing the lower

unifications, just as the at-one-ments wrought out hitherto in the human consciousness, have produced

unification with the soul. The higher at-one-ments, hitherto effected on the plane of mind, have to be

expressed eventually on the plane of physical life.

In the preceding introductory outline, we have considered very briefly the rules which can induce on

earth that soul control which is the immediate goal of the evolutionary process. We have seen that we

are considering no simple exercises or discipline, nor are we dealing with the development of those

required characteristics which precede the stage of technical Initiation. We are, in reality, concerned

with those basic trends and those innate tendencies in the divine expression which will ultimately bring

about the manifestation of the Oversoul upon our planet. We have seen also that these governing

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tendencies are already beginning to be expressed and realised, and that the fourth kingdom in nature,

the human, occupies a unique position in this development. In the downward and the upward flow of

the divine life, as it expresses itself through the involutionary and evolutionary urges, humanity

constitutes one of the fundamental "original centres of force" which can and will form an outpost of the divine Consciousness, an expression of the divine Psyche, manifesting eventually those three

outstanding psychological characteristics of divinity: Light, Energy, and Magnetism. In the human

being, the microcosmic reflection of the Macrocosm, these qualities are expressed by the words:

Illumination or Wisdom, Intelligent Activity, and Attractiveness or Love. It is well to ponder on this

attempt to simplify the divine potencies into words, and thus to indicate how they may express

themselves in and through a human vehicle.

We can now enlarge somewhat upon the previous statements, so as to give a clearer idea upon two

matters:—

1. The relationship of these divine qualities as they can be apprehended and developed in man.

2. The future responsibility of an enlightened humanity, as it passes on into the New Age. We shall

thus lay the foundation for the teaching to be given later in this treatise.

One of the points which I have sought to bring out in all the previous writings already published, is that

the Laws of the Universe, the Laws of Nature and those basic controlling factors which determine all

life and circumstance, remaining for us fixed and unalterable, are the expression—as far as man can

understand them—of the Will of God. The rules or living factors which we are now considering and

which (when understood and obeyed) will induce soul control in the individual and in the universe, are

the expression of the Quality or Nature of God. They will ultimately lead to the full expression of the

divine Psyche. They will bring into evidence the instinctual, emotional nature of Deity, if such human

words can in any way express the divine qualitative potencies.

The Laws of the Universe express the divine Will, and lead to the manifestation of divine Purpose.

This is wisdom. They ordain and nurture the Plan.

The Rules for Inducing Soul Control express the divine quality and lead to the revelation of God's

Nature, which is love.

The Laws of Nature, or the so-called physical laws, express the stage of manifestation or the point

reached in the divine expression. They concern multiplicity, or the quality aspect. They govern or

express that which the divine Spirit (which is will, functioning in love) has been able to effect in

conjunction with matter for the production of form. This emerging revelation will produce the

recognition of beauty.

The first category, the Laws of the Universe, are touched upon in A Treatise on Cosmic Fire and

occasionally mentioned in the other writings. Modern science has done much to bring about an

understanding of the Laws of Nature, and can be trusted to do so, for the soul drives all things on to

knowledge. In what is here presented I seek to lay the basis for the new science of psychology which

must be founded upon a broad and general understanding of the divine Psyche as it seeks expression

through the manifested Whole, the solar system, and, for our purposes, the planet and all that is upon it.

When the potency of the divine psychology and its major trends and characteristics are recognised, and

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when modern psychology shifts its attention away from the minute study of the psyche of the

individual man (and usually an abnormal individual) to a concentrated consideration of the

psychological attributes of the greater Whole of which we are but a part, we shall arrive at a new

comprehension of Deity and of the relation of the microcosm to the Macrocosm. This has been left too

much to the department of philosophy in the past, but must now engross the attention of the

psychologist. This desirable event will be brought about when the true meaning of history is grasped,

when the wide sweep of human unfoldment down the ages is understood, and when the soul is seen to

be functioning through all parts of all forms. At present, man alone is really credited with a soul, and

the soul of all things is overlooked. Yet man is but the macrocosm of the other kingdoms in nature.

The seven rules which we are now studying are, therefore, of supreme importance, for they embody the

key ideas which will reveal Deity in operation as the Soul of all things; They will reveal the nature and

method of activity of the Cosmic Christ, and will indicate the governing qualitative tendencies which

determine the psychical life of all forms—from a universe to an atom—in the body of any so-called

material revelation of life. Let us bear these thoughts in mind as we read and study.

These rules express themselves with equal potency on all the seven rays, and they produce the

manifestation of consciousness on earth in any and every form. We shall first deal mainly with the

greater Whole, without emphasising the differentiation into rays. The seven rays, as has often been

stated, colour or qualify the divine instincts and potencies, but that is not all. They are themselves

determined and controlled by these potencies. It must never be forgotten that the rays are the seven

major expressions of the divine quality as it limits (and it does so limit) the purposes of Deity. God

Himself hews to a pattern, set for Him in a still more distant vision. This purpose or defined will is

conditioned by His instinctual quality or psyche, in just the same way as the life purpose of a human

being is both limited and conditioned by the psychological equipment with which he enters into

manifestation. I have earlier stated that we were dealing with abstruse and difficult matters, and that

much presented might lie beyond our immediate concrete understanding. The above statement is,

however, relatively simple, if interpreted in terms of one's own life purpose, and quality.

One point might here be touched upon before we proceed with our study of the seven psychological

tendencies of Deity.

We have spoken here of God in terms of Person, and we have used therefore the pronouns, He and His.

Must it therefore be inferred that we are dealing with a stupendous Personality which we call God, and

do we therefore belong to that school of thought which we call the anthropomorphic? The Buddhist

teaching recognises no God or Person. Is it, therefore, wrong from our point of view and approach, or

is it right? Only an understanding of man as a divine expression in time and space can reveal this

mystery.

Both schools of thought are right and in no way contradict each other. In their synthesis and in their

blending the truth as it really is can begin—aye, dimly—to appear. There is a God Transcendent Who

"having pervaded the whole universe with a fragment of Himself" can still say: "I remain." There is a God Immanent Whose life is the source of the activity, intelligence, growth and attractiveness of every

form in all the kingdoms in nature. There is likewise in every human being a transcendent soul which,

when the life cycle on earth has come and gone and when the period of manifestation is over, becomes

again the unmanifest and the formless, and which can also say: "I remain." In form and when in

manifestation, the only way in which the human mind and brain can express its recognition of the

conditioning divine life is to speak in terms of Person, of Individuality. Hence we speak of God as a

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Person, of His will, His nature and His form.

Behind the manifested universe, however, stands the formless One, That which is not an individual,

being free from the limitations of individualised existence. Therefore the Buddhist is right when he

emphasises the non-individualised nature of Deity and refuses to personalise Divinity. The Father, Son

and Holy Spirit of the Christian theology, embodying as they do the triplicities of all theologies,

disappear also into the One when the period of manifestation is over. They remain as One, with quality

and life untouched and undifferentiated, as they are when in manifestation.

An analogy to this appears when a man dies. Then his three aspects—mind or will, emotion or love,

and physical appearance—vanish. There is then no person. Yet, if one accepts the fact of immortality,

the conscious being remains; his quality and purpose and life are united with his undying soul. The

outer form with its differentiations into a manifested trinity, has gone—never again to return in exactly

the same form or expression in time and space.

The interplay of soul and mind produces the manifested universe, with all that is therein. When that

interplay is persisting, either in God or in man, we use (for how else can we speak with clarity?) terms

of human origin and therefore limiting, such is our present stage of enlightenment—or should we say,

unenlightenment? Thus the idea of individuality, of personality, and of form is built up. When the

interplay ceases and manifestation ends, such terms are no longer suitable; they have no meaning. Yet

the undying one, whether God or man, persists.

Thus in human thought, preserved for us by the great Teacher of the East, the Buddha, we have the

concept of the transcendent Deity, divorced from the triplicities, the dualities and the multiplicity of

manifestation. There is but life, formless, freed from the individuality, unknown. In the teaching of the

West, preserved for us and formulated for us by the Christ, the concept of God immanent is

preserved,—God in us and in all forms. In the synthesis of the Eastern and the Western teachings, and

in the merging of these two great schools of thought, something of the superlative Whole can be

sensed—sensed merely—not known.

a. THE TENDENCY TO SYNTHESIS

The first of the factors revealing the divine nature and the

first of the great psychological aspects of God is the tendency to synthesis. This tendency runs through all nature, all consciousness, and is life itself. The motivating urge of God, His outstanding desire, is

towards union and at-one-ment. It was this tendency or quality which Christ sought both to reveal and

to dramatise for humanity. As far as the fourth kingdom in nature is concerned, His tremendous

utterances, expressed for us in St. John XVII, are the call to synthesis, and urge us towards our goal.

"And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep

through thine own name those whom thou has given me, that they may be one, as we are....

I have given them thy word; and the world hath hated them because they are not of the world, even as I

am not of the world.

I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the

evil.

They are not of the world, even as I am not of the world.

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the world may believe that thou hast sent me.

And the glory which thou gavest me I have given them; that they may be one, even as we are one;

Father, I will that they also, whom thou has given me, be with me where I am; that they may behold my

glory, which thou hast given me; for thou lovedst me before the foundation of the world."

Here we have the synthesis of soul with spirit pointed out to us, and the synthesis of soul with matter

also emphasised, thus completing the unification and the desired at-one-ment.

But the synthesis of Deity, His tendency to blend and fuse, is far more inclusive and universal than any

possible expression in the human kingdom, which is, after all, but a small part of the greater whole.

Man is not all that is possible, nor the consummation of God's thought. The sweep of this instinct to

synthesis underlies all universes, constellations, solar systems, planets, and kingdoms in nature, as well

as the activity aspect and achievement of man, the individual. This instinct is the governing principle

of consciousness itself, and consciousness is the psyche or soul, producing psychical life; it is

awareness—sub-human, human and divine.

In connection with man, we have the following psychological expressions postulated:

1. Instinct, lying below the level of consciousness, but protecting and governing most of the habits and

life of the organism. Much of the emotional life is thus governed. Instinct controls, via the solar

plexus and the lower centres.

2. Intellect, which is intelligent self-consciousness, guiding and directing the activity of the integrated personality, via the mind and brain, and working through the throat and ajna centres.

3. Intuition. This is predominantly concerned with group consciousness and will eventually control all

our relations with each other, as we function in group units. It works through the heart and the heart

centre, and is that higher instinct which enables a man to recognise and submit to his soul and to its

control and life impression.

4. Illumination. This is a word which should really be applied to the designation of the super-human

consciousness. This divine instinct enables a man to recognize the whole of which he is a part. It

functions via a man's soul, utilising the head centre, and eventually flooding with light or energy all the

centres, thus linking a man in consciousness with all the corresponding parts of the divine Whole.

Thus the trend to synthesis is an instinct inherent in the entire universe, and man is today only

awakening to its immediacy and potency.

It is this divine attribute in man which makes his physical body an integral part of the physical world;

which makes him psychically gregarious and willing to herd (of choice or perforce) with his fellow

man. It is this principle, working or functioning through the human consciousness, which has led to the

formation of our huge modern cities—symbols of a coming higher civilisation which we call the

kingdom of God, wherein the relationship between men will be exceedingly close psychically. It is this

instinct to unify which underlies all mysticism and all religions, for man seeks ever a closer union with

God and naught can arrest his at-onement (in consciousness) with Deity. It is this instinct which is the

basis of his sense of immortality, and which is his guarantee of union with the opposite pole to the

personality—the Soul.

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Being an attribute of Deity, and being a divine instinct and, therefore, part of the subconscious life of

God Himself, it will be obvious that, given the original premise that there is a God, transcendent and

immanent, we have, therefore, no cause for real fear or foreboding. God's instincts are stronger and

more vital and pure than are those of humanity, and must eventually triumph, coming forth into full

flower and expression. All the lower instincts with which man battles are but the distortions (in time

and space) of reality, and hence the value of the occult teaching that by pondering upon the good, the

beautiful and the true, we transmute our lower instincts into higher divine qualities. The attractive

power of God's instinctual nature, with its capacity to synthesise, to attract and to blend, cooperates

with the unrealised potencies of man's own nature, and makes his eventual at-one-ment with God, in

life and purpose, an inevitable, irresistible occurrence.

This instinct or trend towards synthesis and unification can be linked up by students with the laws of

the universe and of nature. It is closely related to the Law of Attraction and to the Principle of

Coherence. Later, we shall see much study done along these relations. This series of text books of

occultism and of the occult forces which I have written are intended to act as sign posts, and as beacon

lights upon the way to knowledge. They contain hints and suggestions, but must be interpreted by each

student according to the measure of light which is in him. Let him study what is going on around him

in the light of the Plan and of the knowledge here imparted, and let him seek to trace for himself the

emergence of the instinctual psychical nature of Deity in world affairs and in his own life, for it is

happening all the time. He must ever remember that he himself possesses a psychical nature which is a

part of a greater whole, and, therefore, subject to impression from divine sources. Let him cultivate in

himself the trend to synthesis; let him make the words, "I will not be separative in my consciousness,"

one of the key thoughts of his daily life.

One point here should be noted. This instinct to synthesis (concerning as it does the psychical nature of

Deity) has nothing to do with the physical expression of sex. This is governed by other laws and is

under the control of the physical nature. Let us not forget that H.P.B. has said (and truly) that the

physical body is not a principle. These seven basic trends which we are considering are purely

psychical or psychological in nature.

The comprehension of the nature of these compelling psychical attributes of God should enable a man

to throw the weight of his psychical aspiration on the side of these emerging qualities. He will, for

instance, in his daily life, work toward at-one-ment with all beings, seeking to penetrate to the heart of

his brother; endeavoring to be at one with the life in all forms; rejecting every tendency to separative

reactions, because he knows that they concern the innate, inherited psyche of the atoms of matter and

substance which constitute his form nature. These have been brought over and reassembled and rebuilt

into the forms found in the present manifestation of God. They carry with them the seeds of psychical

material life from an earlier universe. There is no other evil.

We have been taught much anent the great heresy of separativeness; it is this that is offset when a man

permits the "trend towards synthesis" to pour through him as a divine potency, and thus to condition his conduct. These divine trends have constituted the basic, subconscious urges since the dawn of

evolution. Today humanity can consciously adjust itself to them, and thus hasten the time wherein

truth, beauty and goodness will reign.

The disciples of the world and the New Group of World Servers, as well as all intelligent and active

aspirants, have today the responsibility of recognising these trends, and particularly this trend to

unification. The work of the Hierarchy at this time is peculiarly connected with this, and They, and all

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of us, must foster and nurture this tendency, wherever found. The standardisation and regimentation of

nations is but an aspect of this move towards synthesis, but one that is being misapplied and

prematurely enforced. All moves towards national and world synthesis are good and right, but they

must be consciously and willingly undertaken by intelligent men and women, and the methods

employed to bring about this fusion must not infringe the law of love. The swing at this time towards

religious unity is also a part of the emerging beauty, and though forms must disappear (because they

are a source of separation) the inner, spiritual synthesis must be developed. These two outstanding

instances of this divine trend, as they emerge in the human consciousness, are here mentioned because

they must be recognised, and all awakening souls must work for these ends. The moment there is

knowledge and a flash of understanding, that moment a man's responsibility begins.

Let us study, therefore, the tendencies in the world today, which indicate the active presence of this

trend, and foster it where we can. It will be discovered to be a practical and hard task. The imposition

of a sensed, divine, psychical attribute upon the form life (with its own psychical habits) will test the

powers of any disciple. To this we are called, for the sake of the greater Whole.

b. THE QUALITY OF THE HIDDEN VISION

The next emerging trend is one most difficult to express. It is not easy to discover the right words to

define its meaning. It is the quality of the inner vision. This cannot readily be expressed in words that man can comprehend, for we refer not to man's vision of God but to God's own vision of His purpose.

Down the ages, men have sensed a vision; they have seen it, and have merged themselves with it after

much struggle and effort; they have then passed out of human life into he silence of the unknown. The

mystic and the occultist have both testified to this vision, and to it all that is beautiful and colourful in

the world of nature and of thought also bears silent witness. But what is it? How define it? Men are

no longer satisfied to call it God, and they are right, for it is, in the last analysis, that to which God

bends every effort.

Yet the quality and the nature of the vision which is God's own vision, dream and thought, have held

His purpose steady throughout the aeons and have motivated His creative processes. Great Sons of

God have come and gone and challenged us to follow the light, to seek the vision of reality, to open our

eyes and see truth as it is. Down the ages, men have sought to do this and have called the method of

their search by many names—life experience, scientific research, philosophic questionings, history,

adventure, religion, mysticism, occultism and many other terms applied to the adventurous excursions

of the human mind in search of knowledge, of reality, of God. Some have ended up in a maze of astral

phenomena, and must continue their search later when they emerge, chastened, from the depths of the

Great Illusion. Others have wandered back into the dark cave of a pronounced materialism, of

phenomenalism, and must likewise return and reorient themselves, or rather perhaps, complete the

circle, for who shall say that God is here or there, or from what point His vision can be seen? Some

lose themselves in thought processes and self-induced imaginings, and the vision gets hidden behind a

multitude of words, both spoken and written. Still others find themselves lost in the clouds of their

own devotion and self-awareness, and in the misty speculations of their own minds and desires. They

are at a standstill, lost in the fog of their own dreams of what the vision should be and thus it eludes

them.

Others—the theologians of any school of thought—have sought to define the vision, and have

endeavored to reduce God's hidden goal and intent to forms and rituals and to say, with emphasis: "We

know." Yet they have never touched the reality, and the truth is as yet unknown to them. The

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possibility of the Vision which lies beyond, or behind the vision of the mystic is forgotten in the forms built up in time; and the symbols of the teachings of those Sons of God Who have seen the reality is

lost to sight in rituals and ceremonies, which (though they have their place and teaching value) must be

used to reveal and not to obscure.

The vision is ever on ahead; it eludes our grasp; it haunts our dreams and our high moments of

aspiration. Only when a man can function as a soul, and can turn the developed inner eye outward into

the world of phenomena and inward into the world of reality, can he begin to sense God's true objective

and purpose, to catch a brief glimpse of God's Own pattern and the Plan to which he so willingly

conditions His own Life, and for which the Eternal Sacrifice of the Cosmic Christ is essential.

With these two divine trends (towards synthesis and towards the vision) the Hierarchy is at this time

primarily occupied. Their watchwords are unification and sight. For humanity, these developments will produce the integration of the soul and the personality, and the awakening of that inner vision

which will permit a flash of the Reality to enter into man's consciousness. This is not a flash of his

own divinity, or a sensing of God as Creator. It is a flash of the divinity inherent in the Whole, as it

works out a vaster scheme of evolutionary process than any hitherto grasped or sensed by the keenest

minds on earth. It concerns the vision granted when a man achieves Nirvana, and enters upon the first

stage of that endless Path which leads towards a beauty, comprehension and unfoldment, untouched as

yet by the highest type of human insight.

It would be well to point out here that beyond the stage of illumination, as it can be achieved by man,

lies that which we might call the unfoldment of divine Insight. We have, therefore, the following

unfoldments and possible developments, each of which constitutes an expansion in consciousness, and

each of which admits man more closely and more definitely into the heart and mind of God.

Instinct

|

Intellect

|

Intuition

> All of them leading up to lnsight.

Illumination |

In these words, sequentially presented, there is perhaps made clearer to us the fact of God's own vision.

More is not possible until each of those words signifies something practical in our own inner

experience.

This quality of the inner vision with which the Hierarchy are seeking to work and to develop in the

souls of men (it would be of use to ponder on this last phrase, as it presents an aspect of hierarchical

endeavor not hitherto considered in occult books) is an expression of the Principle of Continuance,

which finds its distorted reflection in the word so often used by disciples:— Endurance. This principle

of continuance constitutes the capacity of God to persist and "to remain." It is an attribute of the

cosmic Ray of Love as are all the principles which we are now considering in connection with these

soul rules or factors—these trends of divinity and these tendencies of the divine life. Let us not forget

that all the seven rays are subrays of the cosmic Ray of Love. We shall, therefore, see why these

principles are determining soul activities, and can only come into play when the kingdom of God, or of

souls, begins to materialise on earth.

This principle of continuance is based upon the clearer vision of Deity and upon the consequent

continuity of God's plan and purpose which results when the objective is clearly seen by Him and

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developed in plain and formulated outline. It is the macrocosmic correspondence to the continuance

and the continuity found in man when—after a night of sleep and of unconsciousness—he proceeds

with his daily avocation and consciously resumes his planned activities.

From the hints given above it will be seen how the work of the Hierarchy in connection with mankind

falls into two parts:—the work with individual human beings, in order to awaken them to soul

consciousness, and then the work with them, as souls, so that (functioning then on soul levels and as

conscious units in the kingdom of God) they can begin to vision the objective of God Himself. This

second division of Their effort is only now becoming possible on a wide scale, as men begin to respond

to the trend towards synthesis, and to react to the divine principle of coherence, so that (stimulated by

their group relation) they can unitedly sense the vision and react to the principle of continuance. A hint

is here given as to the true and future purpose of group meditation. More on this subject is not

possible.

c. THE URGE TO FORMULATE A PLAN

The third divine instinct or hidden inner trend is the urge to formulate a plan. It will be apparent that this urge grows out of, or is dependent upon, the previous two trends considered. It finds its

microcosmic reflection in the many plans and projects of finite man as he lives his little life or runs

busily about the planet in connection with his tiny personal affairs. It is this universal capacity to work

and plan which is the guarantee that there exists in man the capacity to respond eventually and in group

formation to God's plan, based on God's vision. All these basic, developing, divine instincts and

expressions of God's consciousness and awareness find their embryonic reflections in our modern

humanity. It is no part of my purpose to indicate my understanding of God's Plan. This is limited

naturally by my capacity. Only dimly do I sense it, and only occasionally and faintly does the outline

of God's stupendous objective dawn on my mind. This Plan can only be sensed visioned and known in

truth by the Hierarchy, and then only in group formation and by those Masters Who can function in full

monadic consciousness. They alone are beginning to comprehend what it is. Suffice it for the rest of

those in the Hierarchy—the initiates and disciples in their ordered ranks and various gradings—to

cooperate with that immediate aspect of the Plan which they can grasp and which comes down to them

through the inspired minds of their Directors at certain stated times, and in certain specific years. Such

a year was 1933. Such another will be the year 1942. At those times, when the Hierarchy meets in

silent conclave, a part of God's vision, and His formulation of that vision for the immediate present, is

revealed for the next nine year cycle. They then, in perfect freedom and with full mutual cooperation

lay Their plans to bring about the desired objectives of the Heads of the Hierarchy, as They in Their

turn cooperate with still higher Forces and Knowers.

The above information will probably evoke much interest from those students who are not as yet

attuned to the higher values. For all who read this, could they but grasp it, this is the least important

part of the chapter and carries for them the minimum of usefulness. It has for us, you will note, no

practical application. Some might enquire then and rightly: why then give out this information?

Because this Treatise is written for the future disciples and initiates, and all that is here set forth is part

of a revelation of truth which it is desired should be given out. It comes today through many channels

and from many sources—such is the wonder of the power behind the present world adjustments!

This instinct of Deity is closely connected with the Law of Economy and is an expression of the

Principle of Materialisation. For man, it has to be studied, grasped, and wrought out through the right

use of the mental body, working under the influence of Atma or Spirit. The principle of Continuance

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has to be wrought out into conscious knowledge by the right use of the astral or desire nature, working

under the influence of Buddhi. The Trend to Synthesis has finally to be wrought out in the brain

consciousness upon the physical plane, under the influence of the Monad, but its real expression and

man's true response to this urge only become possible after the third initiation. So it is easily to be seen

that this Treatise is indeed written for the future.

We have here received much upon which to ponder, to think and to meditate. Let us search for the

thread of gold which will lead us, in waking consciousness, into the treasure house of our own souls,

and there let us learn to be at-one with all that breathes, to sense the vision for the whole, as far as we

can, and to work in unison with God's plan as far as it has been revealed to us by Those Who know.

These ancient rules, or determining factors—the essential conditioning laws in the life of the Soul—are

in their nature basically psychological. For that reason, they warrant our study. On its own plane, the

soul knows no separation, and the factor of synthesis governs all soul relations. The soul is occupied

not only with the form that the vision of its objective may take, but with the quality or the meaning

which that vision veils or hides. The soul knows the Plan; its form, outline, methods and objective are

known. Through the use of the creative imagination, the soul creates; it builds thoughtforms on the

mental plane and objectifies desire on the astral plane. It proceeds then to externalise its thought and

its desire upon the physical plane through applied force, creatively actuated by the imagination of the

etheric or vital vehicle. Yet because the soul is intelligence, motivated by love, it can (within the

realised synthesis which governs its activities) analyse, discriminate and divide. The soul likewise

aspires to that which is greater than itself, and reaches out to the world of divine ideas, and thus itself

occupies a midway position between the world of ideation and the world of forms. This is its difficulty

and its opportunity.

In this way the life of the soul is affirmed in terms of its conditioning factors. The value of this lies in

the fact that, upon the Path of Discipleship, these factors must begin to play their part in the life of the

personality. They must begin to condition the lower man so that his life, his habits, his desires and his

thoughts are brought into line with the higher impulses initiated by the soul. This is only another way

of dealing with those expressions of the spiritual life which every initiate must demonstrate.

Every aspirant must, as time elapses, develop the power to see the whole and not only the part, and to

view his life and sphere of influence in terms of its corporate relationships and not in terms of the

separated self. He must not only see the vision (for that the mystic has always done) but he must

penetrate behind it to those essential qualities which give meaning to the vision. The instinct to

formulate plans, inherent in all and so dominant in the highly evolved, must give way to the tendency

to make plans in tune with the Plan of God, as expressed through the planetary Hierarchy. This in time

will produce the urge to create those forms, conveying meaning, which will transmute evil into good

and produce the transfiguration of life.

But to do this within the Plan and at the same time to recognise the basic synthesis in which we live

and move, the disciple must learn to analyse, discriminate and discern those aspects, qualities and

forces which must be creatively used in the materialisation of the intuited Plan, based on the sensed

vision. We might well ponder on this rapport between the man, and the Hierarchy, via a man's own

soul. The Hierarchy exists in order to render possible in form that sensed Plan and divine Vision. To

produce this emergence of truth, the man stands also at the midway point, and in handling the great

dualities of life, must produce the new world.

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As we study these rules of soul control, it should not be necessary constantly to affirm the three basic

relationships of the soul:

1. The relationship to other souls within the enveloping life of the Oversoul. Only through an

understanding of this relation do we arrive at a practical knowledge that all souls are one Soul.

2. The relationship to the Hierarchy of governing souls. Though this Hierarchy has in it all the seven

elements which constitute the primary differentiation to which the One Life, as consciousness, submits

itself, yet it must be borne in mind that this Hierarchy is essentially an embodiment of the will aspect of

the Logos—the will to good, the will to love, the will to know, the will to create. This will is served by

the Universal Mind of Deity, but it is the expression of a still higher consciousness in which that Deity

shares. This concept is necessarily beyond our comprehension, but we must bear in mind that this

section of the book is for use in days to come and not merely for today's understanding.

3. The relationship to the Plan of God as it is working out at the present time.

These thoughts will serve to set the stage for what should now be made clear. It is of use at times to

swing the consciousness back to the centre, when the orbit the mind travels is of vast extent. The

synthesis of the divine concept, the vision of its structural outline and the plan for its materialisation—

these are the factors which govern souls on their plane, condition their activity, and, within the limits

wherein they work, are the factors which (in time and space) condition and limit Deity, for such is His

divine Will. Looking at the whole subject from another angle, it is these rules of soul contact which set

the rhythm and determine the pulsation of the life of God as it steadily beats upon the lower rhythms

and will finally obliterate them. This happens in the case of individual human beings; it will happen in

the case of humanity, as a whole, some day; it will determine finally the life, purpose and activity of all

forms in and upon our planet.

d. THE URGE TO CREATIVE LIFE

This realisation brings us to the consideration in a little more detail of our fourth point, which is the

urge to creative life through the divine use of the imagination. As we have seen, it is necessary for

humanity to recognise that there is a world of meaning behind the world of appearances, of form—

behind what has been called the "world of seeming." It is the revelation of this world of inner meaning that lies immediately ahead of the race. Hitherto we have—as a race—been occupied with the symbol

and not with that for which it stands, and of which it is the outer appearance. But we have today

largely exhausted our interest in the tangible symbol, and are searching—again as a race—for that

which the outer world of appearance is intended to express.

Much is heard today of the New Age, of the coming revelation, of the imminent leap forward into an

intuitive recognition of that which has hitherto been only dimly sensed by the mystics, the seer, the

inspired poet, the intuitive scientist and the occult investigator who is not too preoccupied with the

technicalities and the academic activities of the lower mind. But one thing is oft forgotten in the great

expectancy. There is no need for too great an upward straining or too intense an outward looking, to

use terms which the usual limited point of view can grasp. That which is to be revealed lies all around

us, and within us. It is the significance of all that is embodied in form, the meaning behind the

appearance, the reality veiled by the symbol, the truth expressed in substance.

Only two things will enable man to penetrate into this inner realm of causes and of revelation. These

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are:

First, the constant effort, based on a subjective impulse, to create those forms which will express some

sensed truth; for thereby and through this effort, the emphasis is constantly shifted from the outer world

of seeming to the inner side of phenomena. By this means, a focussing of consciousness is produced

which eventually becomes stable and withdrawn from its present intense exteriorisation. An initiate is

essentially one whose sense of awareness is occupied with subjective contacts and impacts and is not

predominantly preoccupied with the world of outer sense perceptions. This cultivated interest in the

inner world of meaning will produce not only a pronounced effect upon the spiritual seeker himself but

will eventually bring about the emphasis, recognised in the brain consciousness of the race, that the

world of meaning is the sole world of reality for humanity. This realisation will, in its turn, bring about

two subsequent effects:

1. A close adaptation of the form to the significant factors which have brought it into being on the outer

plane.

2. The production of a truer beauty in the world and, therefore, a closer approximation in the world of

created forms to the inner emerging truth. It might be said that divinity is veiled and hidden in the

multiplicity of forms with their infinite detail, and that in the simplicity of forms which eventually will

be seen, we shall arrive at a newer beauty, a greater sense of truth and at the revelation of God's

meaning and purpose in all that He has accomplished from age to age.

Secondly, the constant effort to render oneself sensitive to the world of significant realities and to

produce, therefore, those forms on the outer plane which will run true to the hidden impulse. This is

brought about by the cultivation of the creative imagination. As yet, humanity knows little about this

faculty, latent in all men. A flash of light breaks through to the aspiring mind; a sense of unveiled

splendour for a moment sweeps through the aspirant, tensed for revelation; a sudden realisation of a

colour, a beauty, a wisdom and a glory beyond words breaks out before the attuned consciousness of

the artist, in a high moment of applied attention, and life is then seen for a second as it essentially is.

But the vision is gone and the fervour departs and the beauty fades out. The man is left with a sense of

bereavement, of loss, and yet with a certainty of knowledge and a desire to express that which he has

contacted, such as he has never experienced before. He must recover that which he has seen; he must

discover it to those who have not had his secret moment of revelation; he must express it in some form,

and reveal to others the realised significance behind the phenomenal appearance. How can he do this?

How can he recover that which he has once had and which seems to have disappeared, and to have

retired out of his field of consciousness? He must realise that that which he has seen and touched is

still there and embodies reality; that it is he who has withdrawn and not the vision. The pain in all

moments of intensity must be undergone and lived again and again until the mechanism of contact is

accustomed to the heightened vibration and can not only sense and touch, but can hold and contact at

will this hidden world of beauty. The cultivation of this power to enter, hold and transmit is dependent

upon three things:

1. A willingness to bear the pain of revelation.

2. The power to hold on to the high point of consciousness

at which the revelation comes.

3. The focussing of the faculty of the imagination upon the revelation, or upon as much of it as the

brain consciousness can bring through into the lighted area of external knowledge. It is the imagination

or the picture-making faculty which links the mind and brain together and thus produces the

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exteriorisation of the veiled splendour.

If the creative artist will ponder upon these three requirements—endurance, meditation, and

imagination—he will develop in himself the power to respond to this fourth rule of soul control, and

will know the soul eventually as the secret of persistence, the revealer of the rewards of contemplation

and the creator of all forms upon the physical plane.

This use of the creative imagination and the fruits of its endeavor will work out into the many fields of

human art according to the ray of the creative artist. We must not forget that the artist is found on all

rays; there is no particular ray which produces more artists than another. The form will apparently take

spontaneous expression when the inner life of the artist is regulated, producing the outer organisation of

his life forms. True creative art is a soul function; the primary task, therefore, of the artist is alignment,

meditation and the focussing of his attention upon the world of meaning. This is followed by the

attempt to express divine ideas in adequate forms, according to the innate capacity and the ray

tendencies of the artist in any field which he may choose and which is for him the best medium for his

endeavor. It is paralleled by the effort, constantly made upon the physical plane, to equip, instruct, and

train the mechanism of brain and hand and voice through which the inspiration must flow, so that there

may be right expression and a correct externalisation of the inner reality.

The discipline involved is great and it is here that many artists fail. Their failure is based on various

things—on a fear that the use of the mind will cripple endeavor, and that spontaneous creative art is,

and must be primarily emotional and intuitive, and must not be crippled and handicapped by too great

an attention to mental training. It is based on inertia which finds creative work the line of least

resistance and which seeks not to understand the way in which the inspiration comes, or how the

externalisation of the vision becomes possible, or the technique of the inner activities, but simply

follows an impulse. Again it indicates an uneven, unbalanced development which results from the fact

that, through specialisation or focussed intense interest over a period of lives, there comes a capacity to

make a soul contact along one line of endeavor, but not the capacity to be in contact with the soul.

This is facilitated by the fact that the artist for many lives comes under the influence of one particular

personality ray. Hence the occult paradox stated above, which warrants the attention of artists.

Another factor upon which failure is often based is the supreme conceit and ambition of many artists.

There is the ability to excel in some field and, in that one particular, to evidence greater capacity than

the average man. But there is not the ability to live as a soul and the vaunted excellence is only in one

direction. There is frequently no life discipline or self-control but instead there are flights of genius,

stupendous achievement in the chosen line of art, and a life lived in contradiction to the divinity

expressed through the artistic achievement. The understanding of the significance and technique of

genius is one of the tasks of the new psychology. Genius is ever the expression of the soul in some

creative activity, thus revealing the world of meaning, of divinity, and hidden beauty which the

phenomenal world usually veils but will some day indicate in truth.

e. THE FACTOR OF ANALYSIS

The fifth conditioning quality or activity of the soul is the factor of analysis. It constitutes a law,

governing humanity. This must ever be remembered. Analysis, discrimination, differentiation, and the

power to distinguish are divine attributes. When they produce a sense of separateness and of

difference, they are then stimulating personality reactions and are consequently personally misused and

misapplied. When, however, they are preserved within the sense of synthesis and used in the

application of the Plan for the whole, they are soul qualities and laws and are essential to the right

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unfolding of divine purpose. The Plan of God comes into being through the right use of emphasis, and

when we emphasise one aspect or quality, temporarily we exclude or relegate into brief abeyance

another aspect or aspects. This is a major part of the activity of the law of cycles with which the

Masters work. It involves, on Their part, the constant use of the faculty to analyse, and the power to

discriminate.

The fact that in time and space the pairs of opposites hold sway and that they are used by the Masters to

weave the web of life is indicative of this primary differentiation of the One into the two, and the two

into three, the three into the basic seven and these seven into the many. From unity to diversity the

work proceeds and all of it emerges under the soul law which is the law of analysis within the field of

synthesis.

The "seeds of difference", as they are called, are major factors used in producing the phenomenal

world. The Hierarchy works with the seeds, as a gardener works with the seeds of flowers, and from

these seeds the needed differentiated forms appear, producing still further distinctions. The sowing of

these seeds, their care and nurturing is part of the phenomenal task of the Hierarchy, particularly at the

inauguration of a New Age, as is the case today. The Masters have to understand, first of all, what is

the meaning which the will of God is seeking to express in any particular world cycle. They must

comprehend the significance of the impulses emanating from sources higher than Their own field of

expression and of dharma, and They must see to it that the seeds of the new forms are adequate to the

desired intent. They must appreciate the nature of the reality which any age must reveal in the

progressive unfoldment of divine purpose; and then They have the responsibility of so working that the

outer reality approximates (in appearance and in quality) the inner truth. All this is made possible

through an understanding of the factor or rule of analysis, regarding it as a law governing or producing

soul control, both on soul levels and on the level of appearances. This is one of the major tasks of the

Hierarchy, and involves the keenest type of mind control, of intuitive apprehension and of analytical

desire. We would do well to ponder upon these terms.

It should be remembered that analysis governs the emergence of the fifth kingdom in nature, the

Kingdom of God, upon the phenomenal plane. This appearing presupposes a distinction between the

fifth kingdom and the other four kingdoms. It is, however, a distinction in one direction only and that

is in the direction of consciousness. Herein lies its major interest, for in this respect the fifth kingdom

differs from the other kingdoms. The other four kingdoms have separate phenomenal types and

differentiated groups of forms. The phenomena of the vegetable kingdom, for instance, and that of the

animal kingdom are vastly unlike each other. In the fifth kingdom, however, a new condition or state

of affairs will be found. The outer phenomenal appearance will be retained as far as the form is

concerned, though refinement and quality will be intensified. The kingdom of God materialises in and

through humanity. But in the realm of consciousness a very different state of affairs will be found.

A Master of the Wisdom appears phenomenally to be a human being. He has the physical attributes,

functions, habits and mechanism of the fourth kingdom in nature, but within the form, the

consciousness is entirely changed. The analysis, therefore, referred to in these pages relates to a

distinction in consciousness and not to a distinction in form. The symbol persists unchanged though

perfected upon the outer plane, but its quality and state of awareness is as much changed as is that

existing between a human being and a vegetable. This is somewhat a new thought and its implications

are stupendous. It is the secret of the entire shift at this time into the world of meaning and involves a

new awareness and a fresh appreciation by humanity of a greater world of values. But—and here is a

point of interest—it is an awareness carried forward into a new kingdom in nature whilst remaining a

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part of the old. It is here that the new synthesis and fusion takes place.

It is not a part of the plan of God for a constant cyclic appearance of new and unpredictable forms to

continue indefinitely. Humanity will go on perfecting the human mechanism so as to keep pace with

the growth of the divine consciousness in man, but because in man the three lines of divinity meet and

blend, there is no need for further drastic distinctions to continue to appear in the outer world of

phenomena as further states of consciousness are attained. In the past each great unfoldment of

consciousness has precipitated new forms. This will no longer occur. The consciousness of God

working in and upon substance in the mineral kingdom produced totally different forms to those which

the same consciousness, working upon higher substance, employed in the animal and human kingdoms.

Under the divine plan for this solar system, this form-differentiation has its limitations and cannot

proceed beyond a certain point. This point was reached in the human kingdom for this world cycle.

Now, in the future, the consciousness aspect of Deity will continue to perfect the forms in the fourth

kingdom in nature through the instrumentality of those whose consciousness is that of the fifth

kingdom. This is the task of the Hierarchy of Masters. This is the delegated task of the New Group of

World Servers who, upon the physical plane, can become the instrument of Their will. Through this

group, the inner divine qualities of good will, peace and love can increase and express themselves

through human beings, functioning in the forms of the fourth kingdom.

These points of interest have been discussed as it is essential that some understanding of the factor of

analysis within the field of synthesis should be grasped. Analysis is too often confused with

separativeness. The problem is complex and difficult, but an understanding of the underlying

implications will emerge as the race grows in wisdom and in knowledge. We are here concerned with

the concept of the Plan as initiates have grasped it.

f. THE QUALITY, INNATE IN MAN, TO IDEALISE

It is interesting to note how automatically and naturally the factors inducing soul control, as outlined up

to this point, have brought us to the sixth law or rule, the power—innate, inherent, and spiritually

instinctual—to idealise. Instinct, intellect, intuition, ideation, and illumination—these are but

differentiations and distinctive aspects of one great inherent capacity in man, and are found in all forms

in all kingdoms in varying degree. Whether it is the power of the tiny seed, deeply hidden in the dark

earth, to penetrate through its surrounding barriers and to emerge into the light, or whether it is the

power of a human being to rise from death in matter to life in God, and to penetrate into the world of

the Real from the realm of the unreal, it is all the one basic factor of idealism. Anthropology and

history give us an account of the evolution of individual man and of nations and their activities upon

the plane of appearances. But there is a history which today is slowly being formulated which is the

history of the seed of consciousness in nature and the growth of the power to recognise ideas and to

push forward towards their fulfillment. This is the new history which—as might be expected—is

carrying us steadily into the world of meaning and revealing to us gradually the nature of those

impulses and tendencies which have led the race steadily forward from the densest point of concrete,

primitive life into the world of sensitive perception.

It is in this field that the Masters work and in which They call Their disciples to be active. The power

of ideas is only today beginning to be understood. The potency of ideation, the forms which ideas must

take, and the promotion of the cult of right ideas is one of the major problems to be tackled in the New

Age.

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g. THE INTERPLAY OF THE GREAT DUALITIES

The seventh of these Rules— that of the interplay of the great dualities—is one of the basic rules of

soul control and it is by no means an easy one for the student to grasp. It is a fundamental law of soul

life. The reason why it is so hard to understand the paradox of soul unity through duality is that in

speaking of the pairs of opposites, emphasis has for ages been laid upon the astral dualities and the

need for humanity to choose the narrow path which runs between them. Upon the battlefield of the

dualities he stands and must find the razor-edged path which opens up before him and lands him before

the portal of initiation. But, essentially, these pairs of opposites are only reflections of a higher and

divine correspondence. The law here considered is that which governs the relations between life and

forms, between spirit and matter. Upon this we cannot here enlarge for only those initiates who have,

in their own lives, transcended the lower reflection of the dualities can even begin to grasp the true

spiritual significance of this rule for soul control in its wider and more essential meaning. There is,

therefore, no need for us to enter upon that abstruse question in this Treatise.

Ours is rather the task to gain a wise understanding of the vision, as far as the capacity of each of us

will permit. Only in this way will there come to us not only eventual release, but also the strength to

live in this world and to be of service to our fellow men.

CHAPTER II

The Ray of Personality

INTRODUCTION

As we start this new part of our study, we can proceed to consider man as he is upon the physical plane,

in the majority of cases. Speaking with a broad generalisation, we could say that human beings can be

grouped into four classes:

1. A few who are under the influence of their souls, or who are rapidly becoming susceptible to this

influence.

2. Personalities, of whom there are many today.

3. A vast number of people who are awakening to mental consciousness.

4. The great mass of humanity, who are the unawakened human beings and the bulk of the population

of the world.

In every phase of human history, the quality of the civilisation is the only thing that can in any way be conditioned by the Great White Lodge. The Members of the Lodge are only permitted to work with the

emerging qualitative aspects of the divine nature. This is, in its turn, slowly conditioning the form life,

and in this way the form aspect is steadily altered and adapted, as it progresses towards an increasing

perfection. This conditioning process is carried forward through the souls who are returning to

incarnation, for just in so far as they are awakened or are in process of awakening, is it possible for the

Hierarchy to prevail upon them or influence them to regard the time factor as a definitely important

matter in considering the subject of incarnation.

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The majority of the souls in the human family come into incarnation in obedience to the urge or the

desire to experience, and the magnetic pull of the physical plane is the final determining factor. They

are, as souls, oriented towards earth life. Increasingly, awakening souls, or those who are (occultly

speaking) "coming to themselves", enter into physical life experience only dimly aware of another and

higher "pull." They are, therefore, without as true an orientation to the physical plane as are the bulk of their fellow men. These awakening souls are the ones who can at times be influenced to retard or delay

their entry into physical life in order to effect a conditioning of the processes of civilisation. Or again,

they can be prevailed upon to hasten their entrance into life so as to be available as agents for such a

conditioning process. This process is not carried forward by them through any emphasised or

intelligently appreciated activity, but it is naturally brought about by the simple effect of their living in

the world and there pursuing their life objectives. They thus condition their surroundings by the

beauty, the power, or the influence of their lives, and are themselves frequently quite unconscious of

the effect that they are having. It will be apparent therefore, that the needed changes in our civilisation

can be brought about rapidly or slowly, according to the number of those who are living as souls in

training.

About the beginning of the eighteenth century, after a meeting of the Hierarchy at its great centennial

gathering in 1725, an effort was determined upon which would bring a more definite influence to bear

upon a group of souls awaiting incarnation, and thus induce them to hasten their entry into the life of

the physical plane. This was done, and the civilisation of modern times came into being, with both

good and bad results. The era of culture which was the outstanding characteristic of the Victorian age,

the great movements which awakened the human consciousness to a recognition of its essential

freedom, the reaction against the dogmatism of the Church, the great and wonderful scientific

developments of the immediate past, and the present sexual and proletarian revolutions now going on,

are the result of the "impulsive" hastenings into incarnation of souls whose time had not truly come but whose conditioning influence was needed if certain difficulties (present since 1525) were to be averted.

The bad effects above mentioned are indicative of the difficulties incident to premature development

and to the undesirable unfoldments of what might be termed (injudiciously nevertheless) evil.

These incoming souls have, through their highly developed understanding and by means of their "self-

willed power," frequently wrought havoc in various directions. However, if we could look on, as can

Those on the inner side and if we were in a position to contrast the "light" of humanity as it is today with what it was two or three hundred years ago, we would recognise that enormous strides had been

made. This is evidenced by the fact that the emergence of a band of "conditioning souls", under the

name of the New Group of World Servers, has been possible since 1925. They can now come in

because of the work already done by the group of souls who hastened their entrance into incarnation,

under the impulse of the Hierarchy. The words "condition" or "conditioning" are here used quite frequently because of the aptness of the phrase to indicate function. These souls, because of their point

in evolution, because of their stage in unfoldment and because of their impressibility to the group idea

and to the Plan, can come into incarnation and begin, more or less, to work out that Plan and evoke a

response to it in the human consciousness. They are thus in a position to "prepare the way for the

coming of the Lord." This latter is a symbolic phrase indicating a certain level of spiritual culture in

humanity. They are sometimes dimly conscious of this stupendous task, but they are, in the majority of

cases, quite unconscious of their "qualifying" destiny. As souls, under the guidance of the Hierarchy

and prior to incarnation, they are conscious of the impulse to "go in and help the sorrowing planet and

thus release the prisoners held in durance hard by low desire" (quoting from the Old Commentary), but once the garment of flesh has been assumed, that consciousness too dies out and in the physical brain

they are not aware of that which their souls have purposed. Only the urge for specific activities

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remains. The work nevertheless proceeds.

A few souls come into incarnation of their own free will and accord; they work with clear knowledge

and proceed to the task of the day. They are the key people in any age, and the determining factors,

psychologically, in any historical period. It is they who set the pace and do the pioneering work. They

focus in themselves both the hatred and the love of the world; they work as the Builders or as the

Destroyers, and they return eventually to their own place, carrying with them the spoils of victory in

the shape of the freedom which they have won for themselves or for others. They bear the scars,

psychologically speaking, which have been given to them by opposing workers, and they bear also the

assurance that they have carried forward the task to which they have been assigned and which they

have successfully undertaken.

This first category of people in incarnation has been greatly augmented during the past century and it is

for this reason that we can look for the rapid development of the characteristics of the incoming

Aquarian Age.

The second category of human beings, who are here designated as personalities, is also becoming

powerful. It merges with both the first group and the third.

We have in the world today the following types of personalities:

1. Personalities who are rapidly shifting into the category of "conditioning souls."

2. Personalities who are integrated, coordinated men and women, but who are not yet under the

influence of the soul. Their "self-will and self-love" is such a powerful factor in their lives that they exert a determining influence upon their environment. It would be well to note the esoteric difference

between conditioning and determining. The first leaves the subject (be it a man or a race, or a

civilisation) free. It simply provides the influence and the conditions wherein the best in the race can

flower forth to a state of perfection. The second does not leave the subject free, but "determines"

through the exercise of power, selfishly applied and utilised for personality ends, the way that a person,

a race, or a civilisation shall go.

3. Awakening personalities are also found. These merge with our third classification and are the cream

or the best expression of the third group.

It is with these personalities in their three groups that we are primarily to deal in this division of our

treatise. The word, however, is very loosely used, and it might be of value to give here a list of

definitions of the word "personality", both those in common usage and those used in the true spiritual

significance. It is of value (is it not?) if students know the many ways in which this word is used, both

correctly and erroneously. Let us here list them:

A personality is a separated human being. We could perhaps equally well say a separative human being. This is the poorest and most loosely used definition; it applies to common usage, and regards

each human being as a person. This definition is consequently not true. Many people are simply

animals with vague higher impulses, which remain simply impulses. There are those also who are

primarily nothing more or less than mediums. This term is here used to apply to all those types of

persons who go blindly and impotently upon their way, swayed by their lower and dense desire nature,

of which the physical body is only the expression or medium. They are influenced by the mass

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consciousness, by mass ideas, and mass reactions, and therefore find themselves quite incapable of

being anything definitely self-initiated, but are standardised by mass complexes. They are, therefore,

mediums with mass ideas; they are swept by urges which are imposed upon them by teachers and

demagogues, and are receptive—without any thought or reasoning—to every school of thought

(spiritual, occult, political, religious and philosophical). May I repeat that they are simply mediums;

they are receptive to ideas which are not their own or self-achieved.

A personality is one who functions with coordination, owing to his endowment and the relative stability

of his emotional nature, and his sound and rounded out glandular equipment. This is aided by his urge

to power and the proper environing conditions. The above situation can work out in any field of human

endeavor, making a man either a good foreman in a factory or a dictator, according to his

circumstances, his karma, and his opportunity. I am not here referring in any sense whatever to the

desirable coordination of soul and body, which is a later development. I am simply postulating a good

physical equipment, and a sound emotional control and mental development. It is possible to have a

superlative inner development and yet have such a poor instrument on the physical plane that

coordination is not possible. In such cases the subject seldom affects his environment in any

permanent or powerful sense. He cannot bring through or radiate out his inner power because he is

blocked at every point by his physical equipment. A man of much less inner development but with a

responsive physical body and glands which are functioning well will frequently prove a more effective

agent of influence in his environing circumstances.

A personality is a man with a sense of destiny. Such a man has sufficient will power to subject his

lower nature to such a discipline that he can fulfil the destiny of which he is subconsciously aware.

These people fall into two groups:

a. Those with no soul contact of any kind. Those people are urged forward to their destiny by a sense

of power, by self-love, by exalted ambition, by a superiority complex, and by a determination to reach

the top of their particular tree.

b. Those with a small measure of soul contact. These are people whose methods and motives are

therefore a mixture of selfishness and of spiritual vision. Their problem is a difficult one, as their

measure of soul contact does bring in an inflow of force which stimulates the lower nature, even whilst

increasing soul control. It is not, however, powerful enough to subordinate the lower nature entirely.

A personality is a completely integrated human being. In this case, we have a man whose physical,

emotional and mental natures can be fused and can subsequently function as one, and thus produce a

mechanism which is subordinated to the will of the personality. This can take place with or without a

definite soul contact, and it is at this stage that there comes a predisposition to the right, or to the left

hand path. The coordination proceeds as follows:

a. Coordination of the emotional or astral nature with the physical body. This took place in the racial

sense in Atlantean times; it is going on today among the lower groupings in the human family. It

should be the objective of the development of children from the ages of seven to fourteen.

b. Coordination of the physical, astral and mental natures into one blended whole. This is taking place

racially in the Aryan race today and the process will be completed (for the bulk of humanity) when the

sun enters the zodiacal sign, Sagittarius, just as now it is entering Aquarius. This coordination is going

on rapidly among the advanced members of the human family and should be the objective of the

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training of all adolescents between the ages of fourteen and twenty-one.

c. Next, coordination is commenced between the soul and the personality, with the focus of the soul's

attention upon the astral or desire nature. This is the immediate task of the world aspirants at this time,

and will be the goal of the next race succeeding to that of the Aryan.

d. Coordination between soul, mind and brain to the exclusion of the body of illusion, the astral body.

This is the peculiar goal of the world disciples.

e. Coordination then has to be established between the soul, the purified personality and the Hierarchy.

This is the goal of the initiates in the world at this time, and of all who are in preparation for the first,

the second and the third initiations. This consummation is finally achieved at the Transfiguration

initiation.

f. Coordination between the soul, the personality and the spirit. This takes place via the Hierarchy of

Souls—a phrase which only initiates can properly interpret and understand. This process is carried on

after the third initiation.

A man can be regarded as a personality in truth when the form aspect and the soul nature are at-one.

When the soul influences the personality and pervades all the lower manifestation, then and only then,

does the personality measure up to its true significance, which is to constitute the mask of the soul, that

which is the outer appearance of inner spiritual forces. These forces are expressions of the soul, and

the soul is the central identity or fundamental focus upon the mental plane of the life of God Himself.

Essence, consciousness and appearance are the three aspects of divinity and of man; the personality,

when fully developed, is the "appearance of God on earth." Life, quality, and form is another way of

expressing this same triplicity.

These definitions have been made of a real simplicity and also exceedingly brief. Intricacy of

definition does not necessarily ensure correctness, and the clear outlines of a truth are oft lost in a maze

of words.

I. The Appropriation of the Bodies

The final definition which is given here, leads up to our consideration of the subject of the rays. The

personality is the fusion of three major forces and their subjection (finally and after the fusion) to the

impact of soul energy to the impact of soul energy. This impact is made in three different stages or in

what are occultly termed "three impulsive movements"—using the word "impulsive" in its true

connotation and not in the usual emotional and enthusiastic significance. These impulsive movements

are:

a. The impact of the soul at the stage of human evolution which we call individualisation. At that time,

the form becomes aware for the first time of the touch of the soul. This is called in the language of

esotericism the " Touch of Appropriation." The soul then appropriates its vehicle.

This stage is succeeded by a long period of adjustment and of gradual development and unfoldment.

This takes place upon the way of experience, and during that period the soul tightens its hold upon its

instrument, the lower form nature.

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b. The impact of the soul is called forth by the dilemmas and through the emergencies of the later

stages of the path of experience. During this stage, the urgency of the need, and the dilemmas brought

about by the forces of opposition, lead the man to submit to a higher influence. He calls then in

desperation upon the soul and upon the spiritual resources laid up in his divine nature and hitherto

remaining unused. This impact is called the " Touch of Acquiescence," and marks the acceptance by the soul of the demand of the personality for help and light. The soul acquiesces in the plea of the

personality for guidance.

It is to be noted that we are here considering the attitude of the soul to the personality and not that of

the personality to the soul, which is the attitude usually under consideration. We are dealing primarily

in this treatise with the reactions and activities of the soul through its ray energy, and its response to the

demand of the forces—focussed, combined and integrated—of the personality.

c. The impact of the soul at the time of the various and sequential initiations to which the disciple is

eventually subjected, as he transits out of the fourth into the fifth kingdom in nature. This stage is

called the " Touch of Enlightenment, " and through the bringing together of the forces of the purified personality and those of the "approaching" soul, a "light is engendered which fadeth not away."

In these three impacts,—

1. The touch of appropriation on the physical plane,

2. The touch of acquiescence on the astral plane,

3. The touch of enlightenment upon the mental plane,

there is summarised clearly and concisely the attitude of the soul towards its rapidly preparing

instrument.

The great Touch of Appropriation lies racially in the past. The Touch of Acquiescence takes place

upon the battlefield of the emotional nature, and the Touch of Enlightenment is effected through the

mind.

The first three initiations are expressions of these three stages or impacts, and it might also be stated

that the Lemurian, the Atlantean and the Aryan races are also expressions of man's reactions to these

three soul approaches.

The third initiation sees the soul and the personality perfectly blended so that the light blazes forth and

the great Approaches between soul and form are consummated.

Today, in this particular cycle and in this Aryan race, the Hierarchy (as an expression of the kingdom

of souls) is recapitulating these three inevitable steps and making certain advances or approaches to the

race. We can therefore divide humanity into three groups and relate humanity to the three major

approaches.

a. The Approach of Appropriation will express the effect of the present stimulation upon the unevolved masses. Thousands and thousands of men and women are in process of awakening and during the next

few years will come to soul consciousness, for the soul of each individual is intensifying its initial

appropriation at the Lemurian crisis of individualisation, and the ancient enterprise is again being re-

enacted as a needed recapitulatory endeavor. All this today lies almost entirely in the realm of

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consciousness. The great appropriation was made millions of years ago. Today, in consciousness,

there will come a great awakening to the significance of what was, at that time, largely a physical

event, and masses of men will become aware—in their brain consciousness—of that early

appropriation. This is being brought about by a fresh approach by the soul and an advance towards its

reflection, the personality, and it produces in time a consequent recognition upon the part of man.

b. The Approach of Acquiescence will be equally well recognised by the intelligent and more highly

evolved sons of men. They will awaken to the relationship which exists between their personalities and

the soul, and between the forces of the lower nature and the energy of the soul. It is with this particular

task that the New Group of World Servers is primarily occupied,—looking at their activities from the

standpoint of the Hierarchy. Their work is to facilitate the entrance of soul energy, which energy

expresses itself in love and in good will. This in its turn results in peace—individual, racial and

planetary—and the great group aspect of the approach will be brought about, and is today in process of

being carried forward.

c. The Approach of Enlightenment carries the disciple through the gate of initiation, and is the effect of the same energy playing upon the personalities of the disciples of the world, and transforming their

spirit of aspiration into the light of initiation.

The Mysteries of the world, the flesh and the devil (to use the symbolic formal terminology of

Christianity) are to be transmuted with rapidity into those of the Mysteries of the Kingdom of God, the

energy of the soul, and the revelation of divinity. The secret hid by the inverted lotus (the world) is to

be revealed by the opened lotus of the kingdom of souls. The secret of the flesh, which is the prison of

the soul, is revealed by the perfume of the unfolding lotus of the soul. The mystery of the devil will

eventually be seen to be that of the light of God's countenance, which reveals that which is undesirable

and must be changed and renounced, and which thus transforms life by the light that God's nature pours

forth.

It would he of use to us all to study these three soul approaches—individual or hierarchical—and to

ponder upon them and put ourselves in training, so that we may make the needed recognitions. Let us

also ponder upon the following triplicities:—

1. Mass Consciousness. Self-consciousness. Group-consciousness.

These lead, in due time, to

2. Appropriation.....Acquiescence.....Enlightenment.

through the racial stages of

3. Lemurian experience. Atlantean experience. Aryan experience.

and the individual stages of

4. Experience.....Discipleship.....Initiation.

producing, in their turn,

5. Racial probation.....Racial discipleship.....Racial initiation.

and individually

6. The probationer.....The Disciple.....The Initiate.

which lead eventually to

7. The New Group of World

Servers..The Hierarchy..The Kingdom of God.

A comparative study of these stages and phases will reveal how the relationship of the ego and the

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personality emerges, and that the distinctive feature between the two, as far as the aspirant is

concerned, is the focus or the concentration of the life aspect. In the personality the focus of

consciousness is Form. In the individuality, that focus is transferred to the Soul. It is all a question of where lies the centre of attention. The "approaches" which take place between the soul and the

personality are the processes of relationship in the periods of transition. In connection with the race,

these are called the Great Approaches of the Hierarchy, and they represent the soul of humanity within

the racial form. The New Group of World Servers is that body of men and women who have

responded to one of these major approaches. As soon as they have done this, they become a bridging

or a linking group between the Hierarchy and the race, thus facilitating the task of the planetary

Hierarchy.

The revelation of these Approaches, during the time in which they are going on, is only now possible.

At the first Great Approach in Lemurian days, when the race of men individualised, only the members

of the approaching Hierarchy were in any way aware of the purpose. Those who were approached

registered dimly a deepened urge to rise to better things. Aspiration was born—conscious aspiration, if

such a word can be employed in connection with the vague yearning of animal man. Today, such is the

progress made through the effect of evolution that many people can and do consciously register the

influence of the soul and the nearing approach of the Hierarchy. This ability to register the Approach,

or the Touch of Enlightenment, is largely due to the successful work of the Christ when He came down

to the earth some two thousand years ago. He accustomed us to the idea of divinity—an entirely new

concept as far as man was concerned. He thus paved the way for the nearer approach, upon a large

scale, of the Kingdom of Souls, through its agent, the Hierarchy and the hierarchical agency, The New

Group of World Servers. This may convey something of an understanding of an aspect of Christ's

work which is frequently overlooked.

Today, as the seventh ray comes into manifestation, we shall see the approaches between the two

higher kingdoms of men and of souls greatly facilitated, as the magical work in the producing and

bringing about of relationship begins to go forward as desired. It is the work of the Ray of Magical

Order which will bring about sensitivity to one of the Major Approaches which is being now attempted.

Only as history is made and we learn later the amazing nature of the epoch through which the race is

passing, will humanity appreciate the significance of the work of the present Hierarchy, and the

magnitude and the success of its achievement since 1925, as a result of the initial impulse instituted in

1875.

No more need be said on this point except to observe that the first indications of the work done during

the Wesak Festival of 1936 and the response engendered among humanity would warrant the

assumptions of success. Let us all stand poised and ready, unafraid and sure, thus preserving the gain

of past effort and (in company with all true servers throughout the world) ensuring to us a positive focal

point for the transmission of spiritual energy.

It would be well, before we proceed with our consideration of the Ray of the Personality, to add a word

more to the information given above anent the three great Approaches of the soul or the three Touches

which are transforming or initiating agencies in the life of the personality. Students would do well to

remember that there must ever be an analogy or a correspondence carried out in the life of the little

self—a reflection of the activities of the greater Self. Just as the soul makes three approaches towards

its instrument or reflection, a human being, so the integrated personality approaches also towards union

with the soul by three similar or related touches. It might be of interest if we were to enlarge somewhat upon this matter.

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The corresponding activity in the personality to the Approach of Appropriation comes as a result of the

reorientation and the readjustment which takes place in the personality life when upon the probationary

path. Then the individual aspirant—after much struggle and effort—suddenly "touches", for one brief

moment, the level of the soul, and knows the meaning of the words "soul contact." That contact is no

longer a desire, a vision or a theoretical belief or hope. It is experience and fact. The terms "soul

contact" and "sensing the vibratory quality of the soul" are phrases oft used. It should prove useful to students if they could learn to appreciate the fact that when "in meditation deep" a certain sudden and recognised relationship is established, the personality has responded for the first time in such a manner

that the "appropriation" by the soul of its instrument (called individualisation) is duplicated by the

appropriation by the personality of the inspiring and overshadowing soul. This experience marks a

significant moment in the life of the soul and the personality, and the man is never again the same. He

has participated in a soul activity. This great event, when looked at from this angle, should throw new

light and a fresh spirit of enterprise into the meditation work of the aspirant. Just as the soul through a

planned activity, individualised itself in a human form, so the probationary aspirant, also as a result of a

planned activity, takes the first step in individualising himself in a spiritual form, and the shift of

consciousness from a body nature into a body "not made with hands, eternal in the heavens" takes

place. The little self repeats the activity of the great Self. An event upon the path of ascent explains

the significance of what occurred on the way of descent.

We are told that a long time transpires between the first initiation (wherein the crisis of appropriation

on the Path of Ascent, finds its culmination) and the second initiation. Here again there is a

correspondence to earlier happenings, for much time has transpired since individualisation, technically

understood, has taken place. That individualisation, the first great soul approach took place either in

Lemurian days or in a still earlier crisis upon that dead planet, the moon. Today, just as the form of

animal man had to reach a certain level of development, so the human form has to reach the level of

personality integration before the re-enactment of the Approach of Appropriation can be consciously

carried forward.

Next there comes a period in the life of the aspirant when he shifts off the probationary path and moves

on to the path of discipleship. This is the result of an activity which is a reflection in his individual

personality life of the Approach of Acquiescence. This takes place upon the battlefield of the astral

plane. There the disciple acquiesces consciously in the inevitable process of transmutation which takes

place before the personality can be a fit instrument for the soul. He stands between the pairs of

opposites, learning the secret of duality, and like Arjuna (fixed at the midway point) he seeks the way

out, eventually acquiescing in the task ahead. This is the stage of submission to which every disciple

subjects himself.

It is through acquiescence that the astral aspect of the personality is brought into line with the divine purpose of the indwelling soul. This is not, a negative, weak submission, or a sad, sweet acceptance,

so-called, of the will of God, but it is a positive, dynamic assumption of a certain position or attitude

upon the battlefield of life. This attitude recognises rightly, as did Arjuna, the demands of both armies

(the army of the Lord and the army of the Personality) and whilst acquiescing in the facts of the case,

the disciple stands up and fights as best he may for the privilege of right understanding and right

activity. Just as the soul in far off days acquiesced, and gave the touch of acquiescence in the

obligation assumed when the approach of appropriation took place and the demands of the personality

upon the soul became steadily more definite, so now the personality reverses the process, and

recognises the demands of the soul. This marks, as may well be seen, a very definite stage in the life of

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the aspirant, and is the cause of that unhappy sense of duality which produces distress and sorrow in the

life of all disciples. It is at this point upon the Way that many very well-meaning disciples fall. Instead of standing in spiritual being and taking a firm position upon the middle way between the pairs of

opposites, and thus intensifying the touch of appropriation and endeavoring to make the approach of

acquiescence, they fall into the illusions of self-pity. These prevent the process of appropriation. A

furious conflict then ensues in the endeavor to change the theme of their lives, and the disciples forget

that that theme is the embodiment of the Word of their souls in any particular incarnation, and that no

theme—calling as it does, particular conditions into being—could provide the right and needed

circumstances for full and complete development. They become so occupied with the theme that they

forget the composer of that theme.

The dramatic rehearsal by the personality of the Approach or Touch of Enlightenment (as enacted by

the soul) takes place upon the Path of Initiation. It has been portrayed for us by the Buddha when He

took illumination and became the Enlightened One.

There is one peculiarly interesting point which can perhaps be made clear. God, or whatever word

anyone may employ to express the Originator of all that exists, constantly re-enacts these dramatic

approaches for His people. In so doing and as history proceeds, two great classes of Avatars must

inevitably emerge, or have emerged. There are, first of all, Those Who embody in Themselves the

great major soul approaches. There will be (and I would ask you to note the change of tense) Those

Who will embody the human approaches, or the corresponding activities of the personality to the soul

approaches. These are called in the language of esotericism "the Avatars of logoic descent upon the

radiant path of..." and "the Avatars of divine descent upon the Claiming Way." I cannot translate these terms more clearly, nor can I find an adequate word for the phrase which qualifies the radiant path.

On the Way of Descending Approaches, the Buddha from the mental plane and also upon it, embodied

in Himself the blazing enlightenment which is the result of a rare occurrence—a Cosmic Touch. He

challenged the people to the Path of Light, of which knowledge and wisdom are two aspects. These,

when brought into relationship with each other, produce the light. In a curious and esoteric manner,

therefore, the Buddha embodied in Himself the force and activity of the third ray, of the third aspect of

divinity—the divine cosmic principle of Intelligence. By its fusion with the ray of our solar system

(the ray of Love) He expressed perfectly the significance of light in matter, of the intelligence principle

as found in form, and was the Avatar Who carried in Himself the fully ripened seeds of the past solar

system. We should not forget that our present solar system is, as was stated in A Treatise on Cosmic

Fire, the second in a series of three systems.

Then came the next great Avatar, the Christ, Who, enfolding in Himself all that the Buddha had of light

and wisdom (being fully enlightened in the occult and spiritual sense) on the Ray of Descending

Approach, embodied also the peace of inclusiveness, which comes from the Touch of Divine

Acquiescence. He was the embodied force of submission, and He carried the divine approach to the

astral plane, the plane of feeling.

Thus two great stations of energy and two major powerhouses of light have been established by these

two Sons of God, and the descent of the divine life into manifestation has been greatly facilitated. The Way is now opened so that the ascent of the sons of men can become entirely possible. It is around these two ideas of divine descent and of human corresponding ascent that the coming new religion

must be built.

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Stations of power exist and have been founded through the work of the various World Saviours. These

stations of power must be contacted by humanity as time transpires, through their individual re-

enactment (on a tiny scale) of the cosmic approaches, or the touches of divinity, dramatically

engineered by the cosmic Avatars, the Buddha and the Christ. It is because the Christ has approached closer to humanity by focussing divine energy upon the astral plane through His divine acquiescence

that He is the First Initiator.

From one point of view, these two centres of force constitute the Temples of Initiation through which

all disciples have to pass. This passing is the theme of the coming new religion.

Mankind has entered into the Temples at the great cosmic Approach of Appropriation in Lemurian

times. Certain of the more advanced sons of men were passed in Atlantean times and still more will be

passed in the immediate future, whilst a fair number will also be raised to immortality, but from the

angle of the race it is the initiation of passing which is ahead for a very large number, and not the

initiation of being raised. I am not here speaking of the so-called five major initiations, but of certain

group events which are predominantly cosmic in nature. The major initiations which are the goal of

human endeavor are individual in nature, and constitute, as it were, a preparatory period of expansions

of consciousness. There were, if I might so express it, seven steps or approaches on the part of the life

of God in the subhuman kingdoms prior to the Approach of Appropriation when humanity

individualised. There are, as we know, five initiations ahead of the world disciples and these are steps

towards the Approach of Acquiescence which will become possible on our planet before long. There

are—after these seven and five steps—three more to be taken before the cosmic Approach of

Enlightenment can take place in a far distant future. So humanity enters into the outer Court of God's

love, passes into the Holy Place and is raised in the Secret Place of the Most High.

Later, the Avatar will emerge Who will embody in Himself all that the Buddha had of enlightenment

and all that Christ had of acquiescing love. He will, however, also embody the energy which produced

the Approach of Appropriation, and when He comes forth, there will transpire a great appropriation by

humanity of its recognised divinity, and the establishing upon earth of a station of light and of power

which will make possible the externalising of the Mysteries of Initiation upon earth. This approach is

the cause of much of the present turmoil, for the Avatar is on His way.

Much of the above can mean but little to those who are not yet upon the path of accepted discipleship.

We are here dealing with some of the major mysteries. But a mystery only remains a mystery when

ignorance and unbelief exist. There is no mystery where there is knowledge and faith. The coming of

the Avatar Who will fuse in Himself three principles of divinity is an inevitable future happening, and

when He shall appear "the light that always has been will be seen; the love that never ceases will be

realised, and the radiance deep concealed will break forth into being." We shall then have a new

world—one which will express the light, the love and the knowledge of God.

These three Temples of the Mysteries (of which two are already existing, and the third will later

appear) are each of them related to one of the three divine aspects, and the energy of the three major

rays pours through them. In the corresponding approaches upon the path of ascent by humanity, it is

the energy of the four minor Rays of Attribute which produce the power to make the needed approach.

Through the active work and the guidance of the "presiding guardians" of these temples, the fifth

kingdom in nature will be brought into manifested being. Over the Temple upon the mental plane, the

Buddha presides and there will consummate His unfinished work. Over the Temple upon the plane of

sentient feeling and of loving aspiration, the Christ presides, for this is the Temple of the most difficult

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initiatory processes. The reason for this difficulty and for the importance of this Temple is due to the

fact that our solar system is a system of Love, of sentient response to the love of God, and of the

development of that response through the innate faculty of feeling or sentiency. This calls for the

cooperation of a Son of God who will embody two divine principles. Later will come an Avatar Who

will achieve neither the full enlightenment of the Buddha nor the full expression of the divine love of

the Christ, but Who will have a large measure of wisdom and of love, plus that "materialising power"

which will enable Him to found a divine powerhouse upon the physical plane. His task, in many ways,

is far more difficult than that of the two preceding Avatars, for He carries in Himself not only the

energies of the two divine principles, already "duly anchored" upon the planet by His two great

Brothers, but He has also within Himself much of a third divine principle, hitherto not used upon our

planet. He carries the will of God into manifestation, and of that will we, as yet, know really nothing.

So difficult is His task that the New Group of World Servers is being trained to assist Him. Thus an

aspect of the first ray principle will be anchored by Him upon earth.

All that the student can grasp is that the Plan will be the dynamic impulse of this third and vital energy which will pervade the outer court of the Temple, constituting a Temple of Initiation upon the physical

plane, thus externalising the activities of the Hierarchy in certain possible respects. The first initiation

will then take place upon earth. It will be then no longer a veiled secret. This is the initiation of the

outer court, wherein the approach of the soul upon the Way of Descent into manifestation, and the

subsequent appropriation of the proffered divine energy by the personality upon the Way of Ascent will

take place.

The Holy Place is the place where the second initiation is enacted, and this will some day be given

upon the astral plane when the illusion there persisting has been somewhat dissipated. Over this

second initiation, the Christ presides and, as was said above, it is for us the most difficult and most

transforming of the initiations. The acquiescence of the soul to the demands of the personality for

spiritual life, and the submission of the personality to the soul, find therein their consummation.

Finally will come the initiation of the Transfiguration, wherein the light breaks forth, the Touch of

Enlightenment is given, and the soul and the personality stand forth as one. This process requires also

the aid of the Buddha and the inspiration of the Christ, and it is "occultly guarded" by the Avatar of the physical plane.

In all the above information there is given a hint as to what will take place when human personalities

are actively functioning and steadily awakening. The rapid coming of the Avatar Who will found the

station of light and power upon the physical plane is dependent upon the rapid unfoldment and

appearance of integrated personalities who love and think and seek to serve. There has here been given

a new hint upon one of the more esoteric aspects of the work of the New Group of World Servers, and

a hint at the same time as to the reason that this Treatise upon the Seven Rays has been written. An

understanding of the rays and of the impelling forces in, through, and with which the personality has to

work was essential if the work of this third Avatar from cosmic sources, was to be made possible.

We have thus endeavored to outline something of the problems of the personality from the angle of the

larger issues. We have, as the occult law dictates, begun with the relation of the form to the soul, with

the descent of life and the ascent of the sons of God, and we have carried the thought forward to the

fact of the Hierarchy, working under the same law, and its relation to the New Group of World Servers.

Information on initiation has hitherto been primarily occupied with the relations of the individual man

to the soul and to the Hierarchy. There are here presented some of the group implications. The New

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Group of World Servers is related to the Hierarchy as body to soul, and they in their turn as a group of

souls are similarly related to the human family. Therefore we have:

1. Soul----------------------------------------Body.

2. The Fifth Kingdom ----------------------The Fourth Kingdom.

3. The Hierarchy ----------------------------The New Group of World Servers.

4. The New Group of World Servers -----Humanity.

5. A Soul-------------------------------------A Personality.

The one unit descends towards the ascending related unit, (speaking in terms of an approach from two

directions). This takes place under divine impulsion and human aspiration, and both act equally under:

1. The Law of Karma.

2. The Law of Necessity.

3. The Law of Cycles.

4. The Law of Attraction.

Let us now return to the level of practical understanding. Although we turn aside to deal with these

momentous matters at times, such discussions are not primarily intended for the present generation of

readers but for those who are coming into incarnation and who will read with a more accurate

understanding than is possible at this time to the average interested aspirant who studies these pages.

Three types of energy, as has been said, meet and blend in the personality, finding their expression

through the medium of an outer tangible form which is itself coloured, motivated and conditioned by a

fourth type of energy—the energy of basic matter. This basic matter is the product of the first solar

system, and the energy of which it is composed does not, therefore, belong to our solar system at all,

except through an act of appropriation, performed by our planetary Logos at the dawn of the creative

activity of God. Seeking to impress, impel and motivate this group of four energies is the energy of the

informing, indwelling soul. This fifth type of energy is itself dual in nature, being the transcendent

archetype of both mind and emotion, or will and love. These six energies in their turn are animated or

impelled by the life of God Himself, thus making the seven energies now in manifestation. This is, of

course, well known, as the theory constitutes the very bones of the occult body of truth, and in this

statement is formulated the essential structure upon which esotericism is built. I have stated it purely in

terms of energy, and not of principles or bodies, so as to bring the Ageless Wisdom into line with

modern truth and scientific conclusions. We therefore have:

The Personality.

1. The energy of Mind. The force of manas. The reflection of divine will and purpose. Motivation.

The impulse to plan, under the Law of Synthesis.

2. The energy of sentiency. The capacity to respond. Emotional feeling, astral energy. The reflection of love. The force of desire. The impulse to aspire. The divine evolutionary urge. The tendency to

attract, to be magnetic, under the Law of Attraction.

3. The energy of life. The capacity to integrate, to coordinate. The force of the vital or etheric body.

The reflection of intelligent activity or divine movement. The impulse to act, to be energetic, under the

Law of Economy.

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4 The energy of dense matter. Externalised activity. The automatic reactions of the outer sheath. The

densest point of unity. The lowest aspect of synthesis.

The Soul.

5. The energy of buddhi. The force of divine, reasoning love. The intuition. This is part of the flower of attractive energy and focusses itself in the "love petals of the egoic lotus." Its reflection is found in the astral, emotional, sentient consciousness of the personality.

6. The energy of atma. The force of the divine will. The embodiment of divine purpose. This focusses

itself in the "sacrifice petals of the egoic lotus." Its reflection is found in the mind nature of the personality.

The Spirit.

7. The energy of life itself.

These energies constitute the human being, a unit of energy. They make him essentially an active,

intelligent, loving, living, human being. They are unfolded sequentially in time and space and, as a

result of the great experiment of evolution, bring him eventually to the full flowering of his nature, and

to a full expression of the seven types of energy which condition him.

The question arises as to when man can become aware in his own personal and separated consciousness

(as registered in the waking brain) of the truth of the existence of this septenate of energies. I would

reply as follows:

1. Unevolved man, and low grade human beings are aware of the urges of the automatic physical nature

and the impulses of the vital or etheric body.

2. Awakening human beings are coordinating and becoming aware of both these primitive urges and

impulses, plus the sentient and emotional reactions of the emotional or astral body.

3. Intelligent humanity is, in due time, conditioned by the urges, impulses and sentiency of the three

lower types of energy, plus the energy of the mind. When this has really been achieved, the man is

then definitely an aspirant upon the probationary path.

4. Aspirants are now becoming aware of the fifth type of basic energy—that of the soul. This response

to soul energy, and the blended activity of the soul energies (buddhi-atma) produce the unfolding of the

outer layer of petals, the knowledge petals, which are formed of three types of force.

a. Manasic energy. The energy of the abstract levels of the mental plane, inherent in the soul.

b. Mental energy. This is the energy of the concrete levels of the mental plane, and is definitely a

contribution of the human being himself.

c. The energy of the mind found in matter itself. This is inherent mind, and is inherited from an earlier

solar system.

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These three aspects of mind energy are thus blended and are a synthesis of the intelligent force of deity.

They embody as much of the mind of God as a human being can embrace in time and space, for they

are

a. The energy of intelligent life, coming from God the Father.

b. The energy of intelligent soul or consciousness, coming from God the Son.

c. The energy of intelligent matter coming from God the Holy Spirit.

5. The disciples of the world are occupied with the integration of the personality with the soul, or with

the synthesis of the first five aspects of energy as the lotus petals of love come into conscious

recognition, and the intuition begins faintly to function. These petals of love, which are only symbolic

forms of expressing energy, have a dual activity—they attract upward the planetary energies and bring

downward the energies of the Spiritual Triad, the expression of the Monad.

6. Initiates are becoming conscious of the sixth type of energy, that of atma, the will aspect of Spirit.

This causes them to work with the Plan and through the lotus petals of sacrifice to bring the service of

the Plan into being. This is ever the aim of the initiate members of the Hierarchy. They understand,

express and work with the Plan.

7. After the third initiation, the disciple begins to work with, and to understand the significance of

Spirit and his consciousness shifts gradually out of the Soul into that of the Monad in the same way as

the consciousness of the personality shifted out of the lower awareness into that of the soul.

This is the second panel, if one might so express it, of the picture here being drawn, of the divine life as

it manifests through the consciousness of humanity. I am seeking to give it in such terms that

comprehension may ensue. The first panel gave some of the universal implications. This was

elaborated in A Treatise on Cosmic Fire. The second panel, contained in this Treatise on the Seven

Rays, gives a general view of the synthetic unfoldment of man. The third panel entered the realm of

synthetic work and was embodied in A Treatise of White Magic.

It would be useful to bear in mind here what was earlier pointed out:

1. The mental body is governed by Rays 1, 4, 5.

2. The astral body is governed by Rays 2, 6.

3. The physical body is governed by Rays 3, 7.

This is often forgotten and people will have to readjust their ideas in this matter. It is by an

understanding of these dominant types of force as they condition the various vehicles that the true

nature of the problem of psychology will emerge and the right clue to the solution will appear. The

above tabulation and statement is one of the most important ever made in this Treatise in connection

with psychology.

Gradually it will be noted that certain ray meditations can be used to bring in the influence of the soul

and these will be later discussed. Some simple yet powerful meditation formulas will be given, which

can be used by the man who is an integrated personality, in order to bring one or another of his vehicles

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into alignment and consequent control.

It will be observed that the rays governing the mind include one which links the mind nature with the

ray of the solar system, which is the cosmic ray of love. This one is the Ray of Harmony, the fourth

ray, but it is also Harmony through Conflict. It is a most important ray, for it gives us the clue to the

whole problem of pain and of suffering. Our attention should be directed to this ray and to the mind

nature which is related to it. In an understanding of this relationship, we have indicated to us the way

out, or the use of that type of force which will lead humanity out. Every man who has reached the

point of personality integration has eventually to call in this fourth type of energy when upon the Path,

in order rightly to condition his mind and through the mind, his personality.

In considering the personality, therefore, and its conditioning rays we will study:

1. The appropriation of the bodies:

a. Their building psychologically, or their coherent construction.

b. Their development and eventual alignment.

c. Their inter-relation in the life of the personality.

2. The coordination of the personality:

a. The techniques of integration, seven in number.

b. The technique of fusion, leading to the emergence of the ray of the personality.

c. The technique of duality, divinely understood, or the relation of the ray of the personality and the ray

of the soul.

3. Some problems of psychology, arising from the point in evolution of the personality.

a. The technique of appropriation. Physical and etheric integration.

b. The technique of acquiescence. Astral or psychic healing.

c. The technique of enlightenment. Mental education.

We have before us in this study much food for thought. The subjects touched upon are deep, difficult

to understand, and hard to grasp. Careful reading, however, quiet reflection, and a practical application

of the sensed truth and of the intuited idea will gradually bring enlightenment and lead to acquiescence

in the techniques of the soul, and the appropriation of the teaching.

a. BUILDING AND CONSTRUCTION OF THE BODIES

In theosophical literature, there is much talk anent the various elementals or lunar lords which

compose, constitute and control the lower nature. These, in their triple totality, form the personality.

They are of man's own creation, and form the basis of the problem which he, as a soul, has always to

face until the final liberation is achieved. The mental elemental, the astral elemental and the physical

elemental have a definite life of their own which is coloured by the rays upon which these various

bodies or elementals have their being, until the man has reached a relatively high point in evolution.

The elementals composing the mental body are spoken of in the Old Commentary in the following

terms:

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"The Lord of Will took being. His dim reflection followed in His steps. The little lord of force

manasic appeared on earth.

The Lord Who sought for harmony took form. The little lord, who loved to fight for what he sought,

followed with swiftness in His wake.

The Lord Who in this world of ours knew mind and thought, swept into incarnation. He was not, then

He was. The little lord of mental stuff also took form. Man's troublous journey then began."

These old phrases bear out the statement earlier made that the mental body of every human being is

composed of substance which is governed by the rays, one, four and five. Exceptions to this rule

appear, sometimes, upon the Path of Discipleship, and are the result of the direct and intelligent action

of the Soul, prior to incarnation. The soul builds a body of mental substance or attracts to it that

particular type of mental energy which will enable it to possess (whilst in incarnation) the type of

vehicle which will make a chosen experience possible. This freedom of choice never occurs except in

the case of the awakening disciple. The reason for this will be seen if it is realised that the energy of

these three rays, when focussed in a personality, provides exactly the right impulse to govern the lower

life, both in the case of an undeveloped human being and of a man in the early stages of discipleship

and aspiration. It might be well for us to elaborate this a little by means of certain tabulations:

THE MENTAL BODY

This provides (in the case of the unevolved or the highly developed) the following possibilities:

Ray One

IN UNEVOLVED MAN

1. The will to live or to manifest upon the physical plane.

2. The impulse which works out, therefore, as the instinct to self-preservation.

3. The capacity to endure, no matter what the difficulties.

4. Individual isolation. The man is always the "One who stands alone."

IN THE ADVANCED MAN

1. The will to liberation or to manifest consciously upon the plane of the soul.

2. The capacity to react to the plan, or to respond to the recognised will of God.

3. The principle of immortality.

4. Perseverance or endurance upon the Way.

Ray Four

IN UNEVOLVED MAN

1. Aggressiveness and that needed push towards the sensed goal which distinguishes the evolving

human being. This goal, in the early stages, will be of a material nature.

2. The fighting spirit or that spirit of conflict which finally brings strength and poise, and which

produces eventual integration with the first ray aspect of deity.

3. That coherent force which makes a man a magnetic centre, whether as the major force in any group

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unity, such as a parent or a ruler, or a Master in relation to his group.

4. The power to create. In the lower types, this is connected with the impulse, or the instinct, to

reproduce, leading consequently to the sex relation; or it may lead to construction of thought-forms or

creative forms of some kind, even if it is only the hut of a savage.

IN THE ADVANCED MAN

1. The Arjuna spirit. This is the urge towards victory, the holding of a position between the pairs of

opposites, and the eventual sensing of the middle way.

2. The urge to synthesis (again a first ray impulse) blended with a second ray tendency to love and to

include.

3. The attractive quality of the soul as it expresses itself in the relation between the lower and higher

selves. This eventuates in the "marriage in the Heavens."

4. The power to create forms, or the artistic impulse.

It will be noted in this connection how accurate was the earlier statement that the artist is found upon

all the rays, and that the so-called Ray of Harmony or Beauty is not the only ray upon which the

creative worker is found. The mental body of every human being, at some time or another, is found

upon the fourth ray and usually when the man is nearing the probationary path. This means that the

mental vehicle is governed by an elemental of fourth ray nature or quality and that, therefore, creative,

artistic activity is the line of least resistance. We then have a man with an artistic tendency or we have

a genius along some line of creative work. When, at the same time, the soul or the personality is also

upon the fourth ray, then we will find a Leonardo da Vinci or a Shakespeare.

Ray Five

IN UNEVOLVED MAN

1. The power to develop thought.

2. The spirit of materialistic enterprise, the divine urge, as it evidences itself in the early stages.

3. The tendency to enquire, to ask questions and to find out. This is the instinct to search and to

progress, which is, in the last analysis, the urge to evolve.

4. The tendency to crystallise, to harden, or to have an "idee fixe." In this connection, it will usually be discovered that the man who succumbs to an "idee fixe" has not only a fifth ray mental body but either

a sixth ray personality or a sixth ray emotional body.

IN THE ADVANCED MAN

1. The true thinker, or mental type—awake and alert.

2. The one who knows the Plan, the purpose and the will of God.

3. The one whose intelligence is being transmuted into wisdom.

4. The scientist, the educator, the writer.

I have given the above in connection with the rays of the mental body in order to enable us to grasp not

only the complexity of the problem but also the inevitability of success through the play of the many

energies upon and through any one single human mind. It is not necessary here to elaborate upon the

energies which create and form the emotional body, or the physical body. The second and the sixth

rays colour the astral body of every human being, whilst the physical body is controlled by the third

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and the seventh rays.

It is interesting to remember that the etheric body is uniquely constituted; it is the instrument of life, predominantly, more so than the instrument of quality. It is the factor which produces and sustains the

instrument of appearance, the physical body. It will be recalled that in Volume One of this Treatise,

the human being was differentiated into the three divine aspects: Life, Quality, and Appearance.

Through the seven centres in the etheric body, the seven ray energies make their appearance and

produce their effects, but at the very heart of each chakra or lotus, there is a vortex of force to be found

which is composed of pure manasic energy, and, therefore, is purely energy of the first three rays. This

energy is quiescent until an advanced stage of discipleship is reached. It only sweeps into its divine

rhythm and activity when the three tiers of petals, found in the egoic lotus (the higher correspondence),

are beginning to unfold, and the centre of the egoic lotus is becoming vibrant. Though the etheric body

of man is an expression of the seven ray qualities in varying degrees of force, the etheric body of a

Master is an expression of monadic energy, and comes into full activity after the third initiation.

It will be obvious, therefore, that when the psychologist takes into consideration the various types of

energy which go to the constitution of a human being and can distinguish (from study and

investigation, plus an understanding of the rays) what the energies are which are conditioning a patient,

then great strides will be made in handling people. The nature of the human equipment and its internal

relationship, as well as the external effects, will be better comprehended. Speaking technically, the

extreme psychological position (as it is expressed in the Behaviouristic School, which is essentially

sound where the dense material mechanism of man is concerned) will fall into its rightful place.

Materialistic psychologists have been dealing with the substance energies and with the instinctual life

of the organism. These constitute the sum total of the available energies, organised into the form of the

automatic physical body, coloured as its atoms are by the tendencies and qualities developed in a

previous solar system. In our solar system, we are arriving at an understanding and a development of

the consciousness aspect of divinity, its quality and characteristic, just as instinctual intelligence or

automatic activity was the contribution of the earlier manifestation of God, in which the third aspect

was dominant.

The problem can be posited and its extent made clear by the following tabulation which gives the rays

that may be supposed or imagined to govern or control a problematical or hypothetical man in a

particular incarnation.

1. The Ray of the Monad (the life aspect)-------------Second Ray of Love-Wisdom.

2. The Ray of the Soul (the consciousness aspect)---First Ray of Will or Power.

3. The Ray of the Personality (the matter aspect)----Second Ray of Love-Wisdom.

a. Ray of the mental body ------------------------Fifth Ray of Concrete Science.

b. Ray of the astral body--------------------------Sixth Ray of Devotion.

c. Ray of the physical body-----------------------Second Ray of Love-Wisdom.

Certain ideas should here be considered. They are here given in the form of statements, but we will not

elaborate them, simply leaving them to the student for his pondering and careful thinking.

1. Only initiates are in a position to sense, determine, or discover the nature of their monadic ray or that

of their disciples. The monadic ray is that life element in man with which They have definitely to deal

as They seek to prepare him for initiation. It is the "unknown quantity" in a man's nature. It does not, however, greatly complicate his problem in the three worlds of ordinary human endeavor, as it remains

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relatively quiescent until after the third initiation, though it basically conditions the etheric body itself.

2. The three rays (termed, in The Secret Doctrine, "the three periodical vehicles") are therefore the rays of the monad, the ego and the personality, and are essentially three streams of energy, forming one

great life stream. These relate a human being to the three aspects or expressions of divinity in

manifestation:

a. The monadic ray is the energy which, when consciously employed, relates the initiate to the Father

or Spirit aspect and gives Him "the freedom of the solar system".

b. The egoic ray, when consciously utilised, relates the disciple to the second aspect of divinity and

gives him the "freedom of the planetary sphere".

c. The personality ray, again when consciously governed and employed, relates a man to the matter or

substance aspect of divinity and gives him the "freedom of the three worlds" and of the subhuman

kingdoms in nature.

3. Taking the hypothetical chart given above, students should notice how the rays of the personality

relate them, within the sphere or periphery of their own manifestation, to the major rays of the monad,

ego or personality. This is a correspondence (within the microcosmic manifestation) to the

macrocosmic situation, touched upon in the previous paragraph. In the case cited (which is one of

quite usual occurrence) we find that

a. The fifth ray of the mental body relates the man to his egoic ray, thereby facilitating soul contact.

Had it related him to his monadic ray a very different situation would have eventuated.

The line of 1.3.5.7. must ever be remembered.

b. The sixth ray of the astral body relates the man to his monadic ray, and it will finally constitute his

astralbuddhic approach to life, and will be employed when he takes the fourth initiation. This ray

relates him also to his personality and intensifies his natural problem.

The line of 2.4.6. must also be carefully borne in mind.

c. The second ray quality of his physical body relates him both to the personality and finally to the

monad. It is, therefore, for him a great problem, a great opportunity, and a great "linking" energy. It makes the life of the personality exceedingly dominant and attractive, and at the same time facilitates

the future contact (whilst in a physical body) with the monad. His problem of soul consciousness will

not, however, be so easily solved.

You will note also that the monad (2nd ray), the astral body (6th ray) and the physical body (2nd ray)

are all along the same line of activity, or of divine energy, creating a most interesting psychological

problem. The soul (1st ray) and the mental body (5th ray) are along another line entirely, and this

combination presents great opportunity and much difficulty.

4. In the lower expression of the man whose psychological chart we are considering, the psychologist

will find a person who is intensely sensitive, inclusive and self-willed. Because of the fact that the

second ray personality and the physical body are related by similarity of ray, there will also be a clearly

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pronounced tendency to lay the emphasis upon material inclusiveness and tangible acquisition, and

there will, therefore, be found (in this person) an exceedingly selfish and self-centred man. He will not

be particularly intelligent, as only his fifth ray mental body relates him definitely and directly to the

mind aspect of Deity, whilst his first ray egoic force enables him to use all means to plan for himself,

and to use the will aspect to acquire and to attract the material good he desires or thinks he needs. His

predominant second ray equipment, however, will eventually bring the higher values into play.

In the higher expression of the same man and when the evolutionary cycle has done its work, we will

have a sensitive, intuitive, inclusive disciple whose wisdom has flowered forth, and whose vehicles are

outstandingly the channel for divine love.

Many such charts could be drawn up and studied, and many such hypothetical cases could present the

basis for occult investigation, for diagram, and for the study of the Law of Correspondences. Students

would find it of interest to study themselves in this way, and, in the light of the information given in

this Treatise on the Seven Rays, they could formulate their own charts, study what they think may be

their own rays and the consequent ray effect in their lives, and thus draw up most interesting charts of

their own nature, qualities and characteristics.

It might be of interest to mention the fact that the moment a man becomes an accepted disciple, some

such chart is prepared and placed in the hands of his Master. In fact, four such charts are available, for the rays of the personality vary from one cycle of expression to another and necessitate the keeping of

the personality chart up to date. The four basic charts are:

1. The chart of a man's expression at the time of his individualisation. This is of course a very ancient

chart. In it, the rays of the mental body and of the emotional body are most difficult to ascertain as

there is so little mental expression or emotional experience. Only the ray of the soul and of the

physical body are clearly defined. The other rays are regarded as only suggestive.

This is the chart of the man who is asleep.

2. The chart of a man's expression when the personality reaches its highest independent point of

development;—that is, before the soul has taken over conscious control and is functioning at all

dominantly.

This is the chart of the man who dreams.

3. The chart of a man's expression at that peculiar moment of determining crisis when the soul and

personality are at war, when the battle for reorientation is at its highest and the aspirant knows it. He

knows that upon the issue of that battle much depends. He is Arjuna upon the field of Kurukshetra.

This is the chart of the man awakening.

4. The chart of a man's expression during the life wherein the orientation has been altered, the emphasis

of the life forces changed, and the man becomes an accepted disciple.

These four charts, depicted or drawn in colour according to ray, form the dossier of a disciple, for the

Master only deals with general tendencies and never with detail. General trends and predispositions

and emphasised characteristics concern him, and the obvious life patterns.

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I would call to your attention the increasing use by the psychologists and thinkers of the race of the

word "pattern". It is a word which has a deep occult significance. One of the exercises given to the

disciple upon the inner planes is connected with these psychological charts or these life patterns. He is

asked to study them with care, all four of them, and then to draw up the pattern which embodies for

him the goal as far as he, at his present point of development, can sense it. When he takes the first

initiation, then the Master adds another pattern or chart to the dossier of the disciple, and the latter can

then study:

a. The chart of his condition at the time he became an accepted disciple.

b. The hypothetical chart which he himself drew up earlier in his training as an accepted disciple.

c. The chart of his general psychological condition at the time he took the first initiation.

By a careful analysis and comparison of the three charts, he can discover the accuracy or the inaccuracy

of his own diagnosis, and thus develop a better sense of proportion as to his own mental perception of

himself.

It would be interesting later, if students could be set some such task as drawing up an analysis of

themselves which could be embodied in a chart, giving the rays that they believe govern their

equipment, and stating the reasons for assigning these ray qualities.

When the psychologist of the future employs all the available sciences at his disposal and, at the same

time, lays the emphasis upon those sciences which deal with the subjective man and not so

predominantly with the objective man (though that should not be omitted) we shall then have a

fundamental change in the handling of the human problem or equation. This is today a problem which

is seriously confronting and distressing the psychologist, the psychiatrist, the neurologist, the social

worker and the humanitarian.

The psychologist will then employ:

1. The modern exoteric science of psychology, with its emphasis upon equipment, upon the glands and

their effects, upon dreams and their occasional effect, upon instinctual behaviour (which is largely a

reaction of the physical body) and upon all the latest conclusions of the investigating material scientists

the world over.

2. Esoteric psychology, such as is embodied in this Treatise on the Seven Rays. This indicates the

types of energy and the forces which govern, control and determine the varying aspects of the average

man's equipment, and condition his consciousness.

3. Astrology, with its indications (little realised as yet) of a man's place "in the sun", and in the general scheme of things. These relate him to the planetary whole and give much information anent the time

factors which govern every individual, little as he may think it.

It will be recognised that the astrology with which we are here concerned and which I will later

somewhat elaborate, does not deal with the expression of the personality. It is the planetary and racial

astrology which Those who work on the inner side, know to be of deep significance. It is the astrology

of discipleship and the relation of the stars to the activities of the soul which They regard of

importance. It is the astrology of initiation with which They are most profoundly concerned. Though

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the time is not yet, we shall some day be able to cast the horoscope of the soul, and make more clear to

the awakening human being the way that he should go. Of this more anon.

It will also be apparent that, as the relationships of the different aspects of a man's manifested life

appear, his seven centres are related to the seven aspects or qualities which embody a man's essential

divinity. The following is therefore of interest:

1. The head centre ------------------- Monad. Life. First aspect.

2. The heart centre ------------------- Soul. Consciousness. Second aspect.

3. The ajna centre -------------------- Personality. Substance. Third aspect.

These are the three major centres for the advanced man.

4. The throat centre ------------------ Mind. The mental aspect and energy.

5. The solar plexus centre----------- Emotion. The astral aspect and energy centre.

6. The sacral centre ------------------ Physical.

7. The centre at base of the spine -- Life itself. Monadic centre.

The latter centre is only awakened in its true and final sense at the third initiation. At that time the

circle is completed. As was earlier stated, the etheric body is related to the monad and is the

exteriorisation of the life aspect. It is the etheric body, with all its seven centres, which is swept into

activity when the basic centre is awakened, and the kundalini fire is aroused. It might be of value to

students to point out that frequently when a student is under the impression or belief that the kundalini

fire has been aroused in him, all that has really happened is that the energy of the sacral centre (i.e. the

sex centre) is being transmuted and raised to the throat, or that the energy of the solar plexus centre is

being raised to the heart. Aspirants do, however, love to play with the idea that they have succeeded in

arousing the kundalini fire. Many advanced occultists have mistaken the raising of the sacral fire or of

the solar plexus force to a position above the diaphragm for the "lifting of the kundalini" and have

therefore regarded themselves or others as initiates. Their sincerity has been very real and their

mistake an easy one to make. C. W. Leadbeater frequently made this mistake, yet of his sincerity and of

his point of attainment there is no question.

The abstruseness and the difficulty of all of the above is very real and, living as the disciple does in the

world of glamour and illusion, it is not easy for the average aspirant to sort out his ideas on these

matters, or to see the extent of the subject with the perspective that is necessary. He has to start, first of

all, by accepting the premise of the rays, and this he cannot prove, though he may do two things:—

1. Correlate the idea of these ray energies with the modern teaching of exoteric science that there is

nothing but energy as the underlying substance of all phenomenal appearance.

2. Regard the theory as one which, though as yet for him only an hypothesis, fits the facts as he knows

them better than any other. He will then, one can safely predict, eventually change his hypothesis into

a living fact, if he studies himself with care. One of the first things a disciple has to learn is that he is,

indeed, the microcosm of the macrocosm, and that within himself has to be found the open door to the

universe.

What is here presented is of sufficient difficulty and of adequate interest to merit careful consideration.

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I wonder if the students have any idea how the ideals I seek to bring to their attention could illumine

their lives if they took them into their "brooding consciousness" for the space even of a month. This

aspect of consciousness is the correspondence in the soul body to the mother aspect, as it broods over,

guards and eventually brings to the birth the Christ aspect. Lives are changed primarily by reflection;

qualities are developed by directed conscious thought; characteristics are unfolded by brooding

consideration. To all this I call your attention.

I diverged briefly for a moment and took up the subject of the rays of the three bodies of the personality

before completing the detail of the outline previously given on the ray of personality. This I did with

deliberation, as I was anxious to have clearly established the difference which will be found existing

between the rays governing the elementals of the three lower bodies and that of the personality. The

life of these three elementals is founded primarily in the three lowest centres in the etheric body:

1. The sacral centre -------------------------the mental elemental life

Transferred later to the throat centre.

2. The solar plexus centre------------------the astral elemental life.

Transferred later to the heart centre.

3. The centre at the base of the spine -----the physical elemental life.

Transferred later to the head centre.

The life of the indwelling soul is focussed in the three higher centres.

1. The head centre -------- the mental consciousness.

2. The throat centre ------- the creative consciousness.

3. The heart centre -------- the feeling consciousness.

Two important stages in the life of the man take place during the evolutionary process:—

First: The stage wherein there comes the first great fusion or "assertion of control" by the soul. At this time the ajna centre comes alive. This stage precedes a man's passing on to the Probationary Path and

is the stage which distinguishes the average man and woman at this time in the world.

Second: The stage wherein there comes a more definite spiritual awakening. At this time the centre at

the base of the spine comes into rapport—through its circulating life—with all the centres in the etheric

body. This step precedes what is called initiation and signalises the arousing into activity of the central

focus of power at the heart of each of the chakras or etheric lotuses. In all the previous stages, it has

been the petals of the various lotuses, chakras or vortices of force which have come into increased

motion. At this later stage, the "hub" of the wheel, the "point in the centre" or the "heart of the lotus"

comes into dynamic action and the whole inner force-body becomes related in all its parts and begins to

function harmoniously.

This is of value to remember and upon this the teaching of esoteric psychology is based. We have

therefore, three stages of activity spread over a long evolutionary cycle, and differing according to ray

and to the karmic conditions engendered.

1. The stage of being alive. This is the earliest and simplest stage wherein the man functions as an

elementary human being. During this period all the centres are necessarily active in a slow and

rhythmic way. All have a light in them, but it is dim and feeble; all have the three petals (not more)

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functioning and this the clairvoyant can see. As time goes on all the petals in the centres below the

diaphragm become active, but they are not dynamic in the essential sense, nor are they brilliant focal

points of light.

2. The stage of the first fusion as related above. Then all the centres have their petals vibrant. They

are, at the same time, conditioned by

a. The fact as to whether the drive of the life is above or below the diaphragm.

b. The nature of the particular ray energy.

c. The stage already reached upon the evolutionary way.

d. The type of physical mechanism, which is itself conditioned by the karma of the person and the field

of service chosen in any one life.

e. The quality of the aspiration and mane other factors.

3. The stage of the second fusion, in which the initiate expresses himself through all the centres and in

which both the group of petals and the central point of energy are fully and dynamically alive.

Christ symbolically expressed these three stages for us at the Birth experience, the Transfiguration

enlightenment, and the Ascension liberation.

In summarising, it might be said:

1. At the stage of individualisation

a. The centres throughout the body awaken and begin to function faintly.

b. The centres below the diaphragm receive the major impact and effect of the incoming life.

c. Three of the petals in all centres are "awake" and demonstrate activity, quality and light.

2. At the stage of intellection wherein a man is a self-conscious, self-directed being, and a definite

personality,

a. All the petals in all the centres are awake, but the central focal point of each centre is quiescent. It

glows with a faint light, but there is no true activity.

b. The centres above the diaphragm, with the exception of the ajna and head centres, are receptive to

impact and inflow of life.

3. At the stage of discipleship, when the individuality and the personality are beginning to merge,

a. The two head centres are becoming increasingly active.

b. The petals are all vibrant, and the dynamic life of the soul is beginning to sweep the centre of the

lotus into activity.

c. The light of the petals in the centres below the diaphragm is beginning to dim, but the centre of the

lotus is becoming more and more brilliant and living.

All the above process takes much time, and it includes the Path of Probation or Purification and the

Path of Discipleship.

4. At the stage of initiation when complete at-one-ment is established.

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a. The four centres above the diaphragm become dominantly active.

b. The centre at the base of the spine comes into awakened activity and the three fires of the matter

aspect, of the soul, and of the spirit (fire by friction, solar fire, and electric fire) merge and blend.

c. All the centres in the body of the initiate can be intensified electrically at will and used

simultaneously, or one at a time, according to the demand and the need which must be met by the

initiate.

All the above takes place progressively upon the Path of Initiation. This same truth can also be

expressed in terms of the rays:

At the stage of Individualisation, the rays governing the physical and emotional bodies are dominant.

The soul ray is scarcely felt and only flickers with a dim light at the heart of each lotus.

At the stage of Intellection, the ray of the mental body comes into activity. This second process is itself divided into two stages:

1. That in which the lower concrete mind is developing.

2. That in which the man becomes an integrated, coordinated person.

At each of these latter two stages, the rays of the lower nature become increasingly powerful. Self-

consciousness is developed, and then the personality becomes clearer and clearer, and the three

elementals of the lower nature, the force of the so-called "three lunar Lords" (the triple energies of the integrated personality) come steadily under the control of the ray of the personality. At this stage,

therefore, four rays are active in the man, four streams of energy make him what he is and the ray of

the soul is beginning, though very faintly, to make its presence felt, producing the conflict which all

thinkers recognise.

At the stage of Discipleship, the soul ray comes into increased conflict with the personality ray and the great battle of the pairs of opposites begins. The soul ray or energy slowly dominates the personality

ray, as it in its turn has dominated the rays of the three lower bodies.

At the stage of Initiation, the domination continues and at the third initiation the highest kind of energy which a man can express in this solar system—that of the monad, begins to control.

At the stage of individualisation, a man comes into being; he begins to exist. At the stage of

intellection, the personality emerges with clarity and becomes naturally expressive. At the stage of

discipleship, he becomes magnetic. At the stage of initiation, he becomes dynamic.

In reference to the pairs of opposites and their conflict, it might be of interest to note the following

facts:

Students would do well to bear in mind that there are several pairs of opposites with which they have

sequentially to deal. This is a point oft forgotten. Emphasis is usually laid upon the pairs of opposites

to be found upon the astral plane, whilst those to be found upon the physical plane and the mental

levels are omitted from the recognition of the aspirant. Yet it is essential that these other pairs of

opposites receive due recognition.

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Etheric energy, focussed in an individual etheric body, passes through two stages prior to the period of

discipleship:

1. The stage wherein it assimilates the force latent in the dense physical form—the energy of atomic

substance, thus producing a definite fusing and blending. This causes the animal nature to conform

entirely to the inner impulses—emanating from the world of pranic influence, where the entirely

undeveloped man is concerned, and from the lower astral world where the more developed or the

average man is concerned. It is this truth which lies behind the statement frequently made that the

dense physical body is an automaton.

2. The moment, however, that an inner orientation towards the world of higher values takes place, then

the etheric or vital force is brought into conflict with the lowest aspect of man, the dense physical body,

and the battle of the lower pair of opposites takes place.

It is interesting to note that it is during this stage that the emphasis is laid upon physical disciplines,

upon such controlling factors as total abstinence, celibacy and vegetarianism, and upon physical

hygienes and exercises. Through these, the control of the life by the form, the lowest expression of the

third aspect of divinity, can be offset and the man set free for the true battle of the pairs of opposites.

This second battle is the true kurukshetra and is fought out in the astral nature, between the pairs of

opposites which are distinctive of our solar system, just as the physical pairs of opposites are distinctive

of the past solar system. From one interesting angle, the battle of the opposites upon the lower spiral

(in which the physical body in its dual aspect is concerned) can be seen taking place in the animal

kingdom. In this process, human beings act as the agents of discipline (as the Hierarchy in its turn acts

towards the human family) and the domestic animals, forced to conform to human control, are

wrestling (even if unconsciously from our point of view) with the problem of the lower pairs of

opposites. Their battle is fought out through the medium of the dense physical body and the etheric

forces, and in this way a higher aspiration is brought into being. This produces in time the experience

which we call individualisation, wherein the seed of personality is sown. On the human battlefield, the

kurukshetra, the higher aspect of the soul begins to operate and eventually to dominate, producing the

process of divine-human integration which we call initiation. Students might find it of use to ponder

upon this thought.

When an aspirant reaches that point in his evolution wherein the control of the physical nature is an

urgent necessity, he recapitulates in his own life this earlier battle with the lower pairs of opposites, and

begins to discipline his dense physical nature.

Making a sweeping generalisation, it might be stated that, for the human family en masse, this dense-

etheric conflict was fought out in the world war, which was the imposition of a tremendous test and

discipline. We should ever remember that our tests and disciplines are self-imposed and grow out of

our limitations and opportunities. The result of this test was the passing on to the Path of Probation of

a very large number of human beings, owing to the purging and the purification to which they had been

subjected. This purificatory process in some measure prepared them for the prolonged conflict upon

the astral plane which lies ahead of all aspirants, prior to achieving the goal of initiation. It is the

"Arjuna" experience which lies definitely ahead of many today. This is an interesting point upon

which to think and reflect; it holds much of mystery and of difficulty in the sequence of human

unfoldment. The individual aspirant is prone to think only in terms of himself, and of his individual

tests and trials. He must learn to think in terms of the mass activity, and the preparatory effect where

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humanity, as a whole is concerned. The world war was a climaxing point in the process of

"devitalising" the world maya, as far as humanity is concerned. Much force was released and

exhausted, and much energy also was expended. Much was consequently clarified.

Many people are occupied today, in their individual lives, with exactly the same process and conflict.

On a tiny scale, that which was worked out in the world war is being worked out in their lives. They

are busy with the problems of maya. Hence today we find an increasing emphasis upon the physical

cultures, disciplines, and upon the vogue for physical training, which finds its expression in the world

of sport, in athletic exercises, military training and preparation for the Olympic Games. These latter

are in themselves an initiation. In spite of all the wrong motives and the terrible and evil effects

(speaking again with a wide generalisation), the training of the body and organised physical direction

(which is taking place today in connection with the youth of all nations) is preparing the way for

millions to pass upon the Path of Purification. Is this a hard saying? Humanity is under right direction,

e'en if, during a brief interlude, they misunderstand the process and apply wrong motives to right

activities.

There is a higher duality to which it is necessary that we refer. There is, for the disciples, the duality

which becomes obvious when the Dweller on the Threshold and the Angel of the Presence face each

other. This constitutes the final pair of opposites.

The Dweller on the Threshold is oft regarded as a disaster, as a horror to be avoided, and as a final and

culminating evil. I would here remind you, nevertheless, that the Dweller is "one who stands before

the gate of God", who dwells in the shadow of the portal of initiation, and who faces the Angel of the

Presence open-eyed, as the ancient Scriptures call it. The Dweller can be defined as the sum total of

the forces of the lower nature as expressed in the personality, prior to illumination, to inspiration and to

initiation. The personality per se, is, at this stage, exceedingly potent, and the Dweller embodies all the psychic and mental forces which, down the ages, have been unfolded in a man and nurtured with care.

It can be looked upon as the potency of the threefold material form, prior to its conscious cooperation

and dedication to the life of the soul and to the service of the Hierarchy, of God, and of humanity.

The Dweller on the Threshold is all that a man is, apart from the higher spiritual self; it is the third

aspect of divinity as expressed in and through the human mechanism. This third aspect must be

eventually subordinated to the second aspect, the soul.

The two great contrasting forces, the Angel and the Dweller, are brought together—face to face—and the final conflict takes place. Again, you will note, that it is a meeting and battle between another and a

higher pair of opposites. The aspirant, therefore, has three pairs of opposites with which to deal as he

progresses towards light and liberation:

THE PAIRS OF OPPOSITES

1. Upon the physical plane--------The dense and etheric forces.

These are faced upon the Path of Purification.

2. Upon the astral plane -----------The well-known dualities.

These are faced upon the Path of Discipleship.

3. Upon the mental plane ---------The Angel of the Presence and the

Dweller on the Threshold.

These are faced upon the Path of Initiation.

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b. DEVELOPMENT AND ALIGNMENT OF THE BODIES

After these preliminary remarks, we can come now to a study of the previous tabulation in connection

with the method whereby the soul appropriates the various bodies, how they are developed and inter-

related, and finally how coordination and alignment is brought about. The last part of the tabulation

was outlined in such a manner that many of the problems facing the psychologist at this time can be

dealt with from an esoteric angle, and perhaps some light on these problems may then be forthcoming.

In the current occult literature, the careful student will come to the conclusion that the emphasis has

been laid upon the process whereby the ego or soul draws to itself the form, utilising for that purpose a

mental unit and two permanent atoms, thus anchoring itself in three worlds of human experience. The

matter, or rather the substance, aspect has been the subject of immediate importance. Hence this

subject was covered in my earlier books which are intended to aid in the bridging process between the

older "techniques of understanding" and the esotericism which the new age will sponsor. We should,

however, bear in mind two things:

1. That such terms as "mental unit", "permanent atom", etc., are simply symbolic ways of expressing a difficult truth. The truth is that the soul is active on all the three lower planes, and that it is a type of

energy, functioning in a field of force, thus producing an activity of some kind.

2. That the permanent atoms are not really atoms at all, but simply focal points of energy, which are of

sufficient power to attract and hold coherently together the substance required by the soul with which

to create a form of expression.

The soul itself is a major centre of experience in the life of the monad; the lower bodies are centres of

expression in the life of the soul. As the consciousness of the man shifts continuously into the higher

bodies through which expression can become possible, the soul gradually becomes the paramount

centre of experience in consciousness and the lesser centres of experience (the lower bodies) assume

less and less importance. The soul experiences less through them, but uses them increasingly in

service.

This same thought must be carried into our concept of the soul as a centre of consciousness. The soul

uses the bodies in the earlier stages of evolution as centres of conscious experience, and upon them and

upon the experience is the emphasis laid. But as time progresses, the man becomes more soul-

conscious and the consciousness which he experiences (as a soul in the three bodies) is of decreasing

importance, until finally the bodies become simply instruments of contact through which the soul

comes into understanding relationship with the world of the physical plane, of the feeling, sentient

levels, and with the world of thought.

In considering, therefore, the section with which we are now concerned, it is essential for right

understanding and eventual psychological usefulness, that we remember constantly that we shall be

talking always in terms of consciousness and of soul energy, and are only dealing with sentient

substance from the point of view of its usefulness in terms of time and space, or of manifestation. In

thinking of the focal points of soul energy upon the mental, astral and physical planes, we will not think

of the permanent atoms as material centres, or as germs of form, which is the prevailing idea. We will

think of them simply as an expression—attractive or magnetic in quality as the case may be—of soul

energy, playing upon energies which have in them the quality of responsiveness to the positive aspects

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of energy with which they are brought in contact. In elucidating this most difficult problem it might be

said that the problems of psychology fall into two major groups:

1. A group of difficulties wherein the psychologist has to deal with those people whose vehicles of

expression, as centres for the gaining of experience, are not adequately responsive to their environment

for the creative, indwelling soul. When this is the case, the centres in the etheric body are diversely but

only partially awakened, and the glandular system, therefore, is correspondingly mediocre and

irregular.

2. Another group of difficulties concerns those human beings whose vehicles of expression, as centres

of experience, are over-developed and over-stimulated without adequate conscious control by the soul.

This development is, at this time, primarily focussed in the astral body, leading to over-sensitivity of

the solar plexus centre or of the throat centre, and occasioning consequent difficulty. Much of the

thyroid instability of the present time is based upon this.

There is a third class of difficulties which concern those who are on the Path of Discipleship, but these

we will not consider here. In these latter cases there is an abnormal over-sensitivity in the vehicles, the

rush of force through from the soul, via the centres, presents real difficulty, and responsiveness to the

environment is over-developed in many cases.

These conditions are governed, as will be recognised, by the point in evolution, the ray type, the quality

of past karma, and the present family, national and racial inherited characteristics. As we study, let us

bear clearly in mind that it is the soul as a centre of consciousness and the vehicles as centres of experience with which we are concerning ourselves. We should seek to eliminate from our minds the

more material connotations which past teachings have emphasised. Annie Besant in her Study of

Consciousness sought to avoid the error of materialism and to voice a real vision of the truth, but words themselves are limiting things and oft veil and hide the truth. Her book, therefore, is of definite value.

Remember also that a man's consciousness is first of all, and usually, centred sequentially in the three

bodies, and the centres of experience for him are primarily the field of his consciousness. He is

identified for long with the field of experience and not with the real self. He has not yet identified

himself with the conscious subject, or with the One Who is aware, but as time goes on, his centre of

identification shifts, and he becomes less interested in the field of experience and more aware of the

soul as the conscious, thinking Individual.

The comprehension of each of us will depend upon where we each, as individuals, lay the emphasis,

and where we are awake and alive, and of what we are conscious. When we have achieved the

experience of the third initiation and are no longer identified with the vehicles of expression, then—on

a higher turn of the spiral—another shift in the life expression and experience will take place. Then

neither the centre of experience, the soul, nor the vehicles of expression, the lower threefold man, will

be considered from the angle of consciousness at all. The Life aspect will supersede all others. Of

what use is it for us to discuss this stage when for many of us, as yet, the lower expressions of divine

manifestations are dominant (or should one say "rampant"?) and even the soul fails to assume vital

control?

It was for this reason (when giving the earlier tabulation) that the words "building psychologically"

were used, with the intent to direct the attention of the student to the soul or psyche as the building

agency, but at the same time to negate or offset the material concept of body-building. Occultism is the science of energy manipulation, of the attractive or the repulsive aspect of force, and it is with this that

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we shall concern ourselves.

In this soul activity is to be found the source or the germ of all the experiences which—on the physical

plane today—are recognised and considered by the psychologist. In this thought is to be found the fact

that there is no difficulty in the vehicles of expression but finds its correspondence and higher truth in

the centre of experience which we call the soul.

Take, for instance, the emphasis which is laid by certain psychologists upon the idea that all that we

have inherited of truth (the idea of God, the concept of a future heaven, the ancient and exploded (?)

belief around which the thoughts of men have superstitiously centred) are only the outer expression or

formulations of a hidden "wish life." This wish life is, we are told, based upon an inner and often

hidden and unrealised sense of frustration, of disillusionment, of trouble; all the ideas which the race

has prized down the ages and whereby most of its nobler souls have lived, are founded on illusion.

With the formulation of these various "wish-fulfillments" in the life of the individual, with the fact that they lead to many difficulties and strains and stresses which require careful adjustment, and with the

belief that in these concepts is mixed much of a childish superstition, the Teachers upon the inner side

would find Themselves in hearty agreement in many cases. But They make the following reservation.

They state that the centres of expression through which the soul gains needed experience and becomes

conscious in worlds of being, otherwise unknown, have come into manifestation as the result of the

"wish" or the desire of the soul. It is the "wish-life" of the soul and not the frustrations of the personality which have brought about the situation with which man is today contending. Therefore, the

emerging into the public consciousness (through the teaching of certain schools of psychologists) of

knowledge anent this wish life and its increasing prevalence is definitely founded upon the fact that

humanity is becoming soul-conscious and, therefore, slowly becoming aware of the wishes of the soul.

But as man's basic identifications remain as yet in the centres of expression and not in the centre of

experience—the soul, there is an unavoidable, though temporary, distortion of the truth.

We can approach another psychological problem in the same manner. Much is being written today

which is the result of the development of the science of psycho-analysis. This is the problem of what is

commonly called a "split personality". This division in the continuity of consciousness (for that is what it basically is) takes many forms and sometimes produces more than simply a duality. The great

expression of the continuity of desire is voiced for us by Paul, the initiate, in The Epistle to the Romans

where he refers to the constant battle between the will-to-good and the will-to-evil, as it takes place

within the periphery of consciousness of a human being. From certain angles this passage is prophetic,

for the writer (perhaps unknowingly) was looking forward to that period in the evolution of mankind

when the "battle of the opposites" would be waged in its full strength, both individually and within all nations and races. Such a time is now upon us. As far as the individual is concerned, the psychologist

is attempting to deal with the problem. As far as the race is concerned, the great social, philanthropic,

political and religious movements are equally concerned with the same problem. This should be of

interest to all for it indicates that the planetary kurukshetra is now being fought out and, therefore, that present affairs must be viewed from the angle of a basic psychology, which is expressive—in time and

space—of that great centre of soul expression which we call the human family. It indicates also the

advanced point of attainment in consciousness upon the path of evolution. When the battle is

successfully fought, and there is a realisation in consciousness of the nature of the issue involved (and

such an awareness is most rapidly developing), then we shall have a bridging of the gap and the fusing

of the fundamental pairs of opposites (the soul and the form). This will bring in the new era of spiritual

attainment or of soul contact.

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The thought which should be dominant in our minds today, in order that we may rightly understand the

correct use of this whole section is simply this:—that the right appropriation of form by the soul is the

result of an initial wish or desire. It is the result of a fundamental outgoing impulse on the part of the centre of energy. This tendency outwards is expressed in many differing words or expressions in the

literature of the world, such as:

a. The desire to manifest.

b. The creative impulse.

c. The evolutionary urge.

d. The wish to incarnate.

e. The attraction of the pairs of opposites. This is positive energy having an attractive effect upon

negative energy.

f. The outgoing tendency.

g. The fall of man.

h. The "sons of God came in unto the daughters of men". (The Bible)

i. The "corn of wheat falling into the ground".

Many such expressions can be found, having in them symbolic quality and which are not to be

interpreted literally, or with a physical connotation. Each idea, however, involves a duality, and the

concept that there is "that which is manifesting through the form of the manifest". This is "the soul and the form", and many other similar phrases are familiar to all of us.

I would urge you to preserve, as far as possible, the thought of the psychological implications,

considering this whole section from the angle in sentiency, for in sentiency (as you well know) lies the

entire psychological problem. It is always and in every case the problem of response to environment

and opportunity, and in this idea lies much for the esoteric psychologist. In sensitive awareness lies the

secret of progress for the psyche, and also the secret of the many states of consciousness which the

sentient or feeling factor, the soul, experiences on the path of evolution as it expands—

a. The sphere of its contacts,

b. The range of its influence,

c. The field of its conscious activity.

I have expressed these three in the order of their appearance. We are apt to consider these appearances

from the point of view of man upon the physical plane. It is necessary to consider them from the point

of view of the soul and the process of experiencing. This is an angle of vision which is only truly

possible to the man who is beginning to function as a soul.

It is here that the ray nature of any specific soul is first of all brought into activity, for its colouring,

tone, quality and its basic vibration determine psychologically the colour, tone, quality and basic

vibration of the mind-energy demonstrated. It conditions the sentient form attracted and the vital body

which constitutes the attractive agency upon the physical plane, drawing to itself the type of negative

energy or substance through which the quality, tone or vibration of the specific centre of experience

can be expressed, and the environment contacted. In the early stages of manifestation, it is the nature

of the form or of the vehicle which dominates and is the outstanding characteristic. The nature of

quality, of the underlying soul, is not apparent. Then the form or vehicle is sentient in two directions: outwards towards the environment, which leads (as evolution proceeds) to the perfecting of the vehicle,

and inwards towards the higher progressive impulse, which leads to the definite expansion of

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consciousness. These higher impulses are progressive in their appearance. It might, in this connection

be stated that:

1. The physical nature becomes responsive to

a. Desire,

b. Ambition,

c. Aspiration.

The fusion of the sentient, astral body and the physical body then becomes complete.

2. This basic duality then becomes responsive to

a. The lower concrete mind,

b. The separative impulses of the selfish mental body,

c. The intellect, the synthesis of mind and instinct,

d. The promptings of the soul.

This produces an integration of the three energies which constitute the threefold lower man.

3. This triplicity then becomes responsive to

a. Itself, as an integrated personality. Then the rhythm set up by the fusion of the lower energies (the

astral and the mental) becomes dominant.

b. The Soul, as the fundamental centre of experience. The personality gets a vision of its destiny,

which is to be an instrument of a higher force.

c. The intuition.

d. The source of inspiration, the monad.

A few students may get the symbolic significance of the process, if they grasp the fact that, in the

earlier stages upon the evolutionary path, the Monad is the source of the exhalation or of the expiration

which brought the soul into being upon the physical plane: upon the Path of Return, with which we are

concerned in the latter stage, the Monad is the source of inhalation or of the inspiration.

In the process of exhalation or of the breathing-out, a certain type of divine energy focussed itself as a

centre of experience in that type of sentient substance which we call higher mental matter. This

eventually formed that aspect of man which we call the soul. In its turn, the soul continued in this

process of exhalation or breathing out, initiated by the monad, or the One Life. The energy thus sent

forth forms centres of experience in the three worlds through the process of "attractive appropriation"

of qualified material or substance. Through these centres, the needed experience is gained, the life

process is intensified, the range of experience through contact with an ever-widening environment

becomes possible, leading to successive expansions of consciousness which are called initiations in the

later stages, when consciously undergone and definitely self-initiated. Thus the field of soul influence

is steadily enlarged. Whilst this soul activity is proceeding, a paralleling activity in the material

substance is going on, which steadily brings the negative aspect of matter or substance up to the

positive requirements of the soul. The vehicles of expression, the mechanism of manifestation and the

centres for experience improve as the consciousness widens and deepens.

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From the standpoint of psychology, this means that the glandular equipment, the physical apparatus,

and the response instrument become increasingly efficient, whilst an inner coordination and integration

proceeds apace. The dilemma of the psychologist today is largely due to the fact that the law of rebirth

is not yet recognised scientifically or among the intelligentsia. He is therefore faced with the problems

of the inequalities in the physical equipment, everywhere prevalent. There is a widespread failure to

recognise the underlying cause which is responsible for the "appearance", for the mechanism. There is, therefore, no scientific proof (as the word is understood at this time) of the field of experience. There

is—in time and space—no synthesis (esoterically understood) permitted, but simply the isolated

appearance of a human being, making up hosts of human beings, variously equipped, greatly limited by

that equipment, and faced also with an environment which seems antagonistic, lacking inner synthesis,

coordination and integration, except in the case of the highly intelligent and deeply spiritual people,

those who are definitely functioning souls. For these latter, the average psychologist has no adequate

explanation.

The integration of an individual into his environment is proceeding apace, and the psychological

adjustment of man to his field of experience will steadily improve. Upon this, humanity can count, and

to this, the history of man's development as a knowing being testifies. But the integration of the human being into time has not been accomplished and even this statement will be little understood. Man's

origin and his goal remain largely unconsidered, and he is studied from the angle of this one short life,

and from the point of view of his present equipment. Until he is integrated into time as well as into his

environment and until the Law of Rebirth is admitted as the most likely hypothesis, there will be no

real understanding of the process of evolution, of the relationships of individuals, and the nature of the

unfoldment of the equipment. There will be no true wisdom. Knowledge comes, as the individual

integrates into his environment. Wisdom comes as he becomes coordinated into the processes of time.

The mechanism is related to the environment, and is the apparatus of contact and the means through

which the experiencing soul arrives at a full awareness of the field of knowledge. This soul is the

identity—which is time—conscious in the true sense of the word, and which views the period of

manifestation as a whole, gaining thus a sense of proportion, an understanding of values and an inner

sense of synthesis.

Little by little the triple mechanism is developed and the centre of experience expands in knowledge.

Today this knowledge is of a very high order, and the world is full of personalities. Supplementing our

earlier definitions, a personality might be simply defined as:

a. An equipment which is becoming adequate in three directions of contact. The experiencing soul can

now begin to use the instrument effectively.

b. An expression of the creative power of the soul which is ready to transmute knowledge into wisdom.

c. An incarnate soul, which is now ready to work consciously with the time factor, for, having learned

how to work with the factor of environment, the soul can now begin to control circumstances and

environment from the standpoint of time. This means, in the first instance, the right use of time and

opportunity and then the establishing of continuity of consciousness.

It is not my intention to deal with the building of the various bodies. I seek here to generalise and to

take up the theme from the point of attainment of modern humanity. Hints are given in A Treatise on

Cosmic Fire which, if duly studied, will serve to elucidate the early problem of the soul's impulse to

creation. We will, therefore, accept the fact of the initial creation of the forms, based upon the wish or

desire to manifest, and proceed with our theme along the idea of experience, expression, and

expansion, dealing with modern man and his problems from the standpoint of the psychological

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development of his problems.

c. INTER-RELATIONS OF THE PERSONALITY LIFE

In dealing now with the esoteric aspect of the appropriation of the vehicles through which a

manifesting Son of God can express himself, it is impossible to avoid the use of some form of symbolic

rendering of words. So long, however, as the student remembers that they are symbolic, there is no real

danger of a basic misunderstanding. The analytical, intelligent mind uses forms of speech in order to

limit the concept intuited within terms which can be comprehended, and abstract ideas are thereby

brought down to the level of the understanding.

We have seen that our major consideration must be that of the soul as a centre of consciousness and of

the bodies as a centre of experience, and with this postulate we lay the foundation for our future psychological investigations. We are not here dealing with the question of why this is so, or of how it

may have come about. We accept the statement as basic and fundamental, and take our stand upon the

premise that the nature of life in the world is experience-gaining, because we see this happening around

us on every side and can note it occurring in our own lives.

We can divide people into three groups:

1. Those who are unconsciously gaining experience, but are at the same time so engrossed with the

processes of the results of experiencing, that they remain unaware of the deeper objectives.

2. Those who are dimly awakening to the fact that adaptation to the ways of living to which they are

subjected, and from which there seems no escape, means for them the learning of some lesson which

a. Enriches their lives, usually in the practical and material sense.

b. Intensifies their sensitive perception.

c. Permits of the development of quality and the steady acquiring of characteristics, facilities and

capacities.

3. Those who are awakened to the purpose of experience, and who are consequently bringing to every

event an intelligent power to extract from the happenings to which they are subjected some gain to the

life of the soul. They have learnt to regard the environment in which they find themselves as the place

of purification and the field of their planned service.

This is a rough and broad generalisation, but it accounts for human experience and consequent attitudes

in the three major groupings.

It is of interest to bear in mind that the process of the appropriation of the bodies, presents similar

stages with respect to the evolution of the form and to the evolution of the indwelling life. In the

history of the material aspect of manifestation, there have been (as the occult books teach) the

following stages:

1. The stage of involution, or of appropriation, and of construction of the vehicles of expression upon

the downward arc, where the emphasis is upon the building, growth and appropriation of the bodies,

and not so much upon the indwelling, conscious Entity.

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2. The stage of evolution, or of refinement and the development of quality, leading to liberation upon

the upward arc.

It is the same in the psychological history of the human being. There too we find a somewhat similar

process, divided into two stages, marking the involution and the evolution of consciousness.

Hitherto in the occult books (as I earlier pointed out) the emphasis has been upon the development of

the form side of life, and upon the nature and quality of that form as it responds, upon different levels

of the planetary life, to the impact of the environment in the early stages and to the impress of the soul

at the later stages. In this Treatise with which we are now engaged, our primary aim is to point out the

effect upon the soul of the experiences undergone in the bodies, and the process whereby the

consciousness aspect of divinity is expanded, culminating as it does in what is technically called an

initiation. Each of the two major divisions of this process—involution and evolution—could be

divided into six definite expansions of consciousness. Those upon the upward arc differ from those

upon the downward arc in objective and motive and in scope, and are essentially sublimations of the

lower aspects of the unfoldment of consciousness. These six stages might be called:

1. The stage of Appropriation.

2. The stage of Aspiration.

3. The stage of Approach.

4. The stage of Appearance.

5. The stage of Activity.

6. The stage of Ambition.

Each stage, when at its height of expression, involves a period of crisis. This crisis precedes the

unfoldment of the next stage in the conscious awakening of man. We here are viewing Man as a

conscious thinker, and not man as a member of the fourth kingdom in nature. Ponder upon this

distinction, for it marks the points of emphasis and the focus of the identification.

In the first stage of appropriation, we have the soul or the conscious thinker (the divine son of God, or manasaputra) doing three things:

1. Consciously registering the desire to incarnate. This is the will to exist or the will-to-be upon the

physical plane.

2. Consciously focussing attention on the processes involved in the decision to "make an appearance".

3. Consciously taking the necessary steps to appropriate the needed substance through which to appear

and thereby satisfy the demand for existence.

With these processes, formulated as theories, we are familiar. The speculations and pronouncements of

teachers everywhere, and down the ages, have familiarised us with the many symbolic ways of dealing

with these matters. Upon them there is no need to enlarge. The whole series of events involved in the

decision are to be considered here only from the angle of consciousness and of a defined involutionary

procedure.

The second stage of aspiration concerns the aspiration or the desire of the soul to appear, and brings

the consciousness down on to what we call the astral plane. The inclination of the soul is towards that

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which is material. We must not forget this fact. We have been apt to regard aspiration as the

consummation or the transmutation of desire. However, in the last analysis, it might be said that

aspiration is the basis or root of all desire and that we have only used the word "desire" to signify

aspiration which has a natural object in the consciousness of man, confining the word "aspiration" to

that transmuted desire which makes the soul the fixed objective in the life of the man in incarnation.

But all phases of desire are essentially forms of aspiration and, on the involutionary arc, aspiration

shows itself as the desire of the soul to experience in consciousness those processes which will make it

conscious and dynamic in the world of human affairs.

When this conscious realisation is established and the soul has appropriated a form upon the mental

plane through the will to exist, and one also upon the astral plane through aspiration, then the third

stage of approach takes place upon etheric levels. The consciousness becomes focussed there,

preparatory to the intense crisis of "appearing", and there takes place what might be regarded as a

ranging or a gathering of all the forces of the consciousness in order to force the issue and thus emerge

into manifestation. This is a vital moment in consciousness; it is a period of vital preparation for a

great spiritual event—the coming into incarnation of a son of God. This involves the taking of a dense

physical body which will act either as a complete prison for the soul or as a "form for revelation", as it has been called, in the cases of those advanced men whom we regard as the revealed sons of God.

The crisis of approach is one of the most important and one of the least understood of the various

stages. Students should find it of interest to make a comparative study of the approaches which have

previously been mentioned in connection with such episodes in human history as those occurring at the

time of the Wesak Full Moon. There is a close underlying relationship between the approaches upon

the path of involution and those upon the path of evolution, and also between those taken by an

individual and those by a group.

Then, when the gathering of forces during the stage of approach is consummated, the fourth stage takes

place, that of appearance, and the man emerges into the light of day and runs his little cycle upon the

physical plane, developing increased sensitivity in consciousness, through the medium of experience

gained through the processes of life in a physical body. After appearing in form, he becomes (with

each new appearance) increasingly active and alive and awake, and the stage of activity grows in

intensity until the consciousness of the man is swept by ambition.

The two final stages of activity and of ambition are those covered by the ordinary man and dealt with

by the ordinary psychologist. This is itself of interest, because it shows how very little of the life of the

real man, of the conscious thinking Being is touched by the orthodox, exoteric psychologist. The four

stages of man's development which lie behind his active appearance upon the physical plane are not

considered at all. The intensity of the process of approach which preceded that appearance is not dealt

with, yet it is basically a determining factor. But this activity upon the physical plane and the nature of

his desire life (which is only translated into terms of ambition later on in his life experience) are the

dominant factors to be considered. It is, of course, exceedingly difficult for there to be a true

understanding of man until the theory of rebirth is admitted and man is accounted for in terms of a long

preceding history. In this age of intensest separative thinking and attitudes, it is the individual life of

the individual man, separate in time and space from all that has gone before, and from all that

surrounds him in the present, which is considered as of importance and as constituting a man. Man, as

an expression of a soul process, is not dealt with in any way.

Thus we have the stages succeeding each other from the initial appropriation upon the mental plane

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until the man, in consciousness, has worked his way down through the planes and back again to the

mental plane, which brings him to the stage of the coordination of the personality, and the emergence

into full expression of what we call the personality ray. Life after life takes place. Again and again,

the soul incarnates and, in consciousness, passes through the stages outlined above. But gradually a

higher sense of values supervenes; there comes a period when desire for material experience and for

ambitious personality satisfactions begins to fade out; newer and better values and higher standards of

thought and desire begin slowly to appear.

The consciousness aspect then passes through all the stages upon which we have touched but in reverse

order, and this time upon the upward arc, corresponding to the evolutionary stage in the great cycle of

natural processes, concerned with the form life. It expands slowly from the consciousness of ambition

through activity and the succeeding unfoldments, to the stage of approach to the divine reality upon the

mental plane and that of the final appropriation, wherein the consciousness of man, becomes merged in

that of the soul upon its own level, and finally appropriates in full awareness (if one can use so

paradoxical a phrase) the One.

When the consciousness of the soul, incarnate in a human form, arrives at a realisation of the futility of

material ambition, it marks a high stage of personality integration and precedes a period of change or of a shift in activity. During this second stage upon the Path of Return, the shift of the consciousness is

away from the physical body altogether, into the etheric or vital body, and from thence into the astral

body. There duality is sensed and the battle of the pairs of opposites takes place. The disciple makes

his appearance as Arjuna. Only after the battle and only when Arjuna has made his fateful decisions,

is it possible for him to make his approach upon the mental plane to the soul. This he does by

1. Realising himself as a soul and not as the form. This involves a process of what is called "divine

reflection", which works out in two ways. The soul now begins definitely to reject the form, and the

man, through whom the soul is experiencing and expressing itself, is himself rejected by the world in

which he lives.

2. Discovering the group to which he belongs, blocking his way of approach until he discovers the way

of approach by service.

3. Identifying himself with his group upon his own ray and so earning the right to make his approach,

because he has learnt the lesson that "he travels not alone".

Then comes that peculiar stage of transcendent aspiration, wherein desire for individual experience is

lost and only the longing to function as a conscious part of the greater Whole remains. Then and only

then can the conscious soul appropriate the "body of light and of splendour, the expression of the glory of the One" which, when once assumed, makes all future incarnations in the three worlds impossible,

except as an act of the spiritual will. The significance of the above may be found difficult of

comprehension for it is one of the mysteries of a higher initiation.

Therefore, it will be seen that we begin and we end with an expansion of consciousness. The first one

led to the inclusion of the material world, and the second one includes or appropriates, consciously and

intelligently, the spiritual world. We see the desire consciousness transmuted into aspiration for the

spiritual realities and the focussed, vital approach to the kingdom of God. We see the appearance on

the physical plane of the imprisoned consciousness, limited and confined for purposes of defined,

intelligent development, within an evolving form, and the final emergence upon the mental plane of the

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enriched, released consciousness into the full freedom of the Mind of God. We see the activity of the

conscious mind of man slowly expanding and intensifying, until it becomes the activity of the

illumined mind, reflecting the divine consciousness of the soul. We see the ambition of the conscious

man transformed at first into the spiritual ambition of the pledged disciple and finally into the

expression of the Will of God or of the Monad, in the initiate.

Thus the three aspects of divinity are released upon earth through the medium of an incarnated and

fully developed consciousness, that of a Son of God. From the conscious appropriation of form back

again to the conscious appropriation of divinity is the work carried forward and the plan of Deity

worked out. Laying the ground, as we are now proposing to do, for the study of integration in

connection with the human being, it will not be necessary for us to deal in detail with the many phases

of the various stages we have been considering. Thousands of human beings, indeed perhaps millions,

will be found on our planet, at any one time, who will illustrate in their lives and activities some one

point or other upon the downward or the upward arc. For the majority, the expert assistance of the

modern trained educator and psychologist, the churchman or the physician, will suffice to give the

needed aid, particularly when three happenings eventuate, which will inevitably be the case before so

many decades have gone by:

1. These four types of experts—educators, psychologists, churchmen and physicians—will work in

conjunction with each other, and each will place his skill and his peculiar point of view and

interpretation of conditions at the disposal of his fellow workers.

2. The fact of the soul will be admitted as a reasonable hypothesis, and the fact that there may be an

indwelling entity, seeking to control in some measure the mechanism, will also be accepted.

3. The Law of Rebirth will be regarded as a law in nature, and place will be given in the thoughts of

these four groups of human helpers, for a man's past and his rapidly developing future.

In this Treatise, we are considering those more advanced people who constitute the intelligentsia of the

world, who are beginning to use the mind, who are upon the probationary path, or who are nearing the

Path of Discipleship. When this is the case (and it seldom occurs before, unless to the eye of the

initiate) the personalities are so refined that the personality ray and the egoic ray permit of analysis and

definition. Until there is sufficient pronounced development to allow of a true diagnosis, it is not

possible to say definitely what is the ray of the personality. The defining of the egoic ray comes later

still and can only be surmised at first from the nature of the conflict of which the personality is aware,

based as it will be on a growing sense of duality. It will also be capable of expert diagnosis from

certain physical and psychical characteristics which indicate the quality of the higher nature of the

person concerned, and also through a study of the type of a man's group affiliations as they begin to

appear upon the physical plane. A man who—being, through personality predilection, a creative

artist—suddenly takes a deep and profound interest in mathematics, might be inferred to be coming

under the influence of a second ray soul; or a man, whose whole personality was definitely upon the

sixth ray of fanatical idealism or devotion to an object of his idealism, and who had functioned during

life as a religious devotee, and who then switched the centre of his life interest into scientific

investigation, might be, therefore, responding to a fifth ray soul impression.

We shall, therefore, study the process of coordination and the methods whereby two great integrations

take place:

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1. The integration of the personality, or the means whereby the consciousness of the person

a. Shifts out of one body into another, so that a definite expansion of consciousness takes place.

b. Begins to be active in all the three personality vehicles simultaneously.

2. The integration of the personality and the soul so that the soul can

a. Function through any one body at will, or

b. Function through all the three bodies which constitute the personality simultaneously.

This will lead us to confine ourselves to the study of the more advanced or pronounced types, which

are primarily the mystic, the aspirant, the notable people, and those who constitute the people with

psychological problems of our present time and period.

Step by step, the various bodies have been developed, utilised, refined and organised; step by step the

sensory apparatus of man has been sensitised and used, until the world today is full of men and women

whose response apparatus, and whose instruments of contact are as far removed in effectiveness from

those of primitive man as are the vehicles of the average modern man from those of the Christ and the

Buddha, with Their immensely wide range of subjective and divine awareness. Step by step, the

unfoldment of the nervous system has paralleled that of the inner psychical apparatus, and the glandular

equipment has faithfully reflected that of the great centres of force, with their inter-connecting lines of

energy. Step by step, the consciousness of man has shifted from:

1. That of the purely animal, with its emphasis upon the natural physical appetites, into that of the vital,

personal being, responding to the impacts of an environment which he does not intelligently understand

but in which he finds himself. This is the primitive and so-called savage state of consciousness and lies

far behind us today, in a distant racial history. This primitive stage saw the birth of that religious

direction to which we give the name of animism.

2. That of a vital, primitive being into that state of consciousness which is coloured almost entirely by

desire for material satisfaction. This in time transmutes itself into that of an emotional response to the

environing conditions, leading thus to an intensified "wish-life" a development of the imaginative

faculty. It ends finally in the production of the Mystic, with his aspiration, his sense of duality, and his reaching out after God, plus an intense devotion to an ideal of some kind or another.

3. That of the vital, emotional, desire emphasis and state of longing into that of a mental

consciousness,—intelligent, enquiring, intellectually sensitive, responsive to thought currents and

reacting with increasing steadiness, vigour and sensitivity to the impact of ideas.

4. That of one or another of these states of consciousness, alternating in their emphasis, or

predominantly active in some one or other of these lower aspects, to that of integrated personality,

selfishly occupied with self-emphasis, self-interest, self-expression, and so demonstrating as a great or

intrepid individual, demonstrating power and purpose in a world which he exploits for his own selfish

ends.

When this stage is reached, the focus of the life is predominantly material, and the man is ambitious,

effective, and powerful. Yet there slowly arises in him a divine discontent; the savor of his life

experience and enterprises begins to prove unsatisfactory. Another shift in consciousness takes place,

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and he reaches out—at first unconsciously and later consciously—to the life and significance of a

dimly sensed reality. The soul is beginning to make its presence felt, and to grip in a different sense

than hitherto, and in a more active manner, its vehicles of expression and of service.

In this summary, we have sketched the broad general outlines of the process. It will be obvious that

there will be gradations in the process and men will be found on earth at every stage of consciousness.

One will be equipped with vehicles in which the emphasis is upon the sensory life. In some cases there

will be found a consciousness which is shifting its emphasis out of one vehicle into another, and so

becoming awake and more inclusive in its range of contacts and in its awareness. Others again will be

possessed of a consciousness which is organising itself for full expression as a man, as an integrated

personality and as a worker for material ends, bringing to bear upon those objectives all the force and

power of an integrated functioning person. There will be those whose consciousness is gradually

awakening to a new and higher sense of values, and is slowly at first and more rapidly as facility is

acquired, shifting its focus of attention out of the world of material, selfish living into that of true

spiritual realities.

Little by little, the consciousness of the third aspect of divinity is coordinated with that of the second,

and the Christ consciousness is aroused into activity through the medium of experience in form. Man

begins to add to the gained personality experience of the three worlds of human endeavour, the

intuitive spiritual perception which is the heritage of those who are awake within the kingdom of God.

Paralleling this development of the consciousness in man is the evolution of the instruments whereby

that consciousness is brought en rapport with a rapidly expanding world of sensory perception, of

intellectual concepts and of intuitive recognitions. With the development of this form aspect we will

not concern ourselves, beyond pointing out that, as the consciousness shifts from one body to another

and its range of contacts, therefore, steadily expands, the centres in man's etheric body (three below and

four above the diaphragm) are awakened in three major stages, though through the medium of many

smaller awakenings.

1. They begin to develop from that of the "closed bud to that of the opened lotus". This takes place

during the period of ordinary evolution.

2. The petals of the lotus become vibrant and alive. This is the stage of personality integration.

3. The heart of the lotus, "the jewel in the lotus" also becomes actively alive. This is the period of the final stages upon the Path.

This process of unfoldment is itself brought about by five crises of awakening, so that we have a

threefold process and a fivefold movement.

1. The centres below the diaphragm are the controlling and dominant factor. The stage of dense

materiality, of lower desire and of physical urge is in full expression. This was carried to its higher

point of development in Lemurian times. The sacral centre was the controlling factor.

2. The centres below the diaphragm become fully active, with the major emphasis in the solar plexus

centre. This centre eventually becomes the great clearing house for all the lower forces and marks the

period of the shift into a higher body, the astral body. This was characteristic of Atlantean racial

development.

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3. The awakening of the throat centre and the shift of much of the lower energy into the throat activity.

The ajna centre also begins to become active, producing integrated and creative personalities. This

stage is characteristic of the present Aryan race.

4 The awakening of the heart centre and the shift of the solar plexus energy into that centre, thus

producing groups and the entrance of a new and fuller sense of spiritual energy. The shift of emphasis

is then into those states of awareness which reveal the kingdom of God. The fifth kingdom in nature

becomes creatively active on earth. This will be characteristic of the consciousness of the next great

race.

5. The awakening of the head centre, with the consequent arousing of the kundalini fire at the base of

the spine. This leads to the final integration of soul and body, and the appearance of a perfected

humanity upon earth. This will express the nature of the final race.

Forget not that there are at all times those who are characteristically expressing one or another of all of

these various stages and states of consciousness. There are but a few on earth today who are capable of

expressing as low a state of relative development as the Lemurian consciousness. There are a few at

the extreme end of the Way who are expressing divine perfection, and in between these two extremes

are all possible grades of development and unfoldment.

Man is therefore (from the angle of force expression) a mass of conflicting energies and an active

centre of moving forces with a shift of emphasis constantly going on, and with the aggregation of the

numerous streams of energy presenting a confusing kaleidoscope of active inter-relations,

interpenetration, internecine warfare, and interdependence until such time as the personality forces

(symbolic of divine multiplicity) are subdued or "brought into line" by the dominant soul. That is what we really mean by the use of the word "alignment". This alignment results from:

1. The control of the personality by the soul.

2. The downpouring of soul energy, via the mental and the emotional bodies, into the brain, thus

producing the subjugation of the lower nature, the awakening of the brain consciousness to soul

awareness, and a new alignment of the bodies.

3. The right arrangement, according to ray type, of the energies which are motivating and dynamically

arousing the centres into activity. This leads eventually to a direct alignment of the centres upon the

spine, so that soul energy can pass up and down through the centres from the directing centre in the

head. Whilst this process of soul control is being perfected (and the time consumed is, from the angle

of the limiting personality consciousness, of vast duration), the ray types of the vehicles steadily

emerge, the ray of the personality begins to control the life, and finally the soul ray begins to dominate

the personality ray and subdue its activity.

Eventually, the monadic ray takes control, absorbing into itself the rays of the personality and of the

soul (at the third and fifth initiations) and thus duality is finally and definitely overcome and "only the

One Who Is remains."

We can now deal with the coordination of the personality, with its three types of techniques previously

mentioned, which are the techniques of integration, the techniques of fusion and the techniques of

duality. We will then pass on to a consideration of some of the problems with which psychology has to

deal, arising as they do, out of the shifting consciousness, the intensification of the energy reception by

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the centres, and the inflow of soul potency. This will bring us to a point in our Treatise in which the

rays and the human being will have been somewhat considered, and where we can eventually and with

profit deal with that point, the third pertaining to the Ray of Personality, which we are in process of

completing. It concerns education, the psychological training of aspirants and disciples, and the trends

to be found emerging in the new esoteric psychology.

2. The Coordination of the Personality

We have considered, cursorily I realise, the fact that the ego appropriates to itself forms, through which

expression can be made possible upon the various levels of divine manifestation. We observed that

these forms, in due process of time, become embodiments of the will and purpose of their divine

Indweller. This Indweller is the soul. As the evolutionary cycle runs its course, three developments

take place:

1. The forms for expression are developed, little by little as a result of:

a. Successive incarnations.

b. The impulse and consequent activity of desire.

c. The interpretation of experience, intensifying and becoming more correct and adequate as time

passes.

2. The self within, or identified with, the form nature,

a. Becomes slowly conscious and consequently intelligently active in the three worlds of human

evolution.

b. Shifts its focus of attention successively from one body to another, passing, in consciousness, into

higher and higher states of awareness until the Path of Pursuit becomes the Path of Return, and desire

for identification with form changes into aspiration for self-awareness. Later, comes identification with

Self on its own level of consciousness.

c. Reorients itself and thus occultly "leaves behind the hitherto desirable and aspires to that which has

not hitherto been seen."

3. The aspirant passes through an intermediate stage in the process of evolution wherein "divine

attraction" supersedes the attraction of the three worlds. This stage falls into five parts:

a. A period wherein duality and lack of control are realised.

b. A period wherein an assertion of self-control takes place, through the following process:

1. Decentralisation.

2. Comprehension of the task ahead.

3. An investigation, by the divine Observer of the nature of form life.

4. Divine expression, through the medium of the form, understandingly practised.

c. A period wherein alignment takes place, and (through understanding and practice) the form is

gradually subordinated to the requirements of the Self, and begins to work in unison with that Self.

d. A period wherein the forms, aligned at increasingly frequent intervals, are

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1. Integrated into a functioning, active personality;

2. Swept by the power of their own dominant, integrated, personality life;

3. Gradually controlled by the Self, and fused into an instrument for effective world service;

4. Unified, in intent and purpose, with the soul.

e. A period wherein the personality ray and the soul ray are blended into one united energy, and the

personality ray becomes a quality of, and complementary to, that of the soul, making soul purpose in

the three worlds possible.

It is thus that we progress, and in this manner form and consciousness, appearance and quality, are

brought together and divine unity is achieved, thus ending the duality hitherto sensed, which up till this

time has handicapped the aspirant.

Two angles of this matter warrant our attention. One is that covering the processes of the past

evolutionary cycle which, as it has transpired, has brought the aspirant to the point of a sensed duality,

of consequent struggle, and of a hardly achieved reorientation towards reality. That period has been

adequately covered, for all present purposes, by science, exoteric and esoteric. The other is the period

of ultimate perfection which is finally achieved as a result of the struggle. One period lies far behind

us, and intelligent humanity has travelled far towards the period of realisation; the other period lies far

ahead. We will confine our studies to the task of the aspirant as he reorients himself upon the

probationary path, and becomes increasingly aware of the world of higher values, and of the existence

of the kingdom of God. On this path he senses his duality in an almost distressing manner, and begins

to aspire towards unity. This is the task today of the vast numbers of world aspirants. So widespread is

the desire for this reorientation that it has produced the present world upheaval, and is the spiritual

source of the specific cause of the ideological conflicts now going on in every country.

We will deal with the work of the disciples of the world as, having endeavoured to bring about the

desired reorientation, they learn the basic necessity of integrating the personality, and from that pass on

to achieve contact or fusion with the Self, the ego or soul. It will be wise to keep these three stages

carefully in mind, because all the many modern psychological problems are founded upon—

1. The process of reorientation with its consequences of personality upheaval and disorders.

2. The process of integration which is going on within the lower nature of intelligent humanity, leading

inevitably to duality and conflict.

3. The fusion of the personality and the soul in consciousness, with its physiological and personality

effects, producing the problems and psychological dilemmas of the highly developed aspirant and

disciple. In this stage, the so-called "diseases of mystics" become pronounced.

We will also touch very briefly upon the efforts of the initiate as he works through and with the

subdued mechanism of the personality in the service of the Plan. He in his turn—as a functioning soul

and body, united, aligned and used—becomes gradually aware of a still higher synthesis. After the

third initiation, he enters upon a renewed effort to produce a more inclusive fusion and integration,—

this time with the monad or life aspect. About this later stage, little can be profitably said. Teaching

which would be intelligible to an initiate of the third degree would be profitless and unintelligible even

to the highly integrated and intelligent disciple, especially as such teaching is given necessarily through

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the use of most abstract and complicated symbols, requiring careful analysis and interpretation. None

of this higher teaching is given through the medium of words, either spoken or written.

a. SEVEN TECHNIQUES OF INTEGRATION

Let us now proceed to a consideration of the seven techniques of integration, bearing in mind that we

shall here be dealing with the integration of the threefold lower nature into an active, conscious

personality, prior to its fusion into a unity with the soul. We must remember that we are here dealing

with the consciousness aspect of manifestation and its apprehension and appreciation of purpose and of

truth. We are so apt always to think in terms of form and form activity, that it seems necessary again

and again to reiterate the necessity for thinking in terms of consciousness and awareness, leading to an

eventual realisation. This purpose and truth, when grasped, brings into direct conflict the will of the

personality (the separative individual, governed by the concrete, analytical mind) and the will of the

soul, which is the will of the Hierarchy of Souls, or of the Kingdom of God. In the fourth kingdom, the

human, the controlling factor is that of desire, ending in aspiration. In the fifth kingdom, the spiritual,

the controlling factor is that of divine purpose or the will of God. Then we find this purpose, though

free from what we call desire, is actuated by love, expressed through devotion and service, wrought out

into full expression upon the physical plane.

As may be naturally surmised, there is a technique for each of the seven rays. It is the ray of the ego or

soul, slumbering in the early stages within the form, which occultly applies these modes of integration.

The soul is essentially the integrative factor, and this shows in the early and unconscious stages as the

coherent power of the life principle to hold the forms together in incarnation. In the later and conscious

stages, it shows its power by applying these methods of control and unification to the personality.

They are not applied, nor can the man avail himself of them, until such time as he is an integrated

personality. This has often been forgotten, and men have claimed the rights of discipleship and the

powers of initiation before they have even become integrated persons. This has led to disaster, and the

falling into disrepute of the whole problem of discipleship and initiation.

It is difficult to make easily comprehensible the nature and purpose of these techniques. All that it is

possible to do is to indicate the seven ray techniques as they are applied to the rapidly aligning bodies

of the lower man. We will divide our theme, for the sake of clarity and for an understanding of the

significance, into two parts. The first one is that in which the first ray aspect of the technique is applied

to the form nature, producing destruction through crystallisation. This brings about the "death of the

form" in order that it may "again arise and live". The other is the second ray aspect of the technique, wherein the rebuilding, reabsorption, and recognition of the form takes place in the light which is

thrown around, over and upon the personality. In that light, the man sees Light, and thus becomes

eventually a light-bearer.

What I have to say concerning each ray and its work with the individuals upon it in integrating the

personalities, will be conveyed by means of a formula of integration. This will itself be divided into

two parts, dealing with those processes in time and space which bring about the integration of the

personality.

The words, covering the process in every case, are Alignment, Crisis, Light, Revelation, Integration.

Under the heading of each ray we shall have therefore:

1. The formula of integration.

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2. Its dual application of destruction and rebuilding, with a brief indication of the process and the result.

3. The final stage of the process wherein the man

a. Brings the three bodies into alignment.

b. Passes through a crisis of evocation, thus, as the Bhagavad Gita says, becoming "manifest through the magical power of the soul".

c. Enters into a phase of light, wherein the man sees clearly the next step to be taken.

d. Receives the revelation of the Plan and of what he has to do in connection with it.

e. Integrates the three bodies into one synthetic whole, and is therefore ready for the Technique of

Fusion, which is suited to his ray type.

This will bring us to our second point which concerns the Technique of Fusion and the emergence into

activity of the personality ray.

Just what do we mean by Integration? We are apt to bandy words about with unthinking lightness and

inexactitude, but, dealing as we are with a development which is becoming increasingly prevalent in

the human field, it might profit us for a moment to define it and seek to understand one or two of its

major implications. It has to be regarded as an essential step, prior to passing (in full and waking

consciousness) into the fifth, or spiritual kingdom. We regard the physical body as a functioning

aggregate of physical organs, each with its own duties and purposes. These, when combined and acting

in unison, we regard as constituting a living organism. The many parts form one whole, working under

the direction of the intelligent, conscious Thinker, the soul, as far as man is concerned. At the same

time, this conscious form is slowly arriving at a point where integration into the larger whole becomes

desirable and is finally achieved—again in the waking consciousness. This process of conscious

assimilation is carried forward progressively by the gradual integration of the part into the family unit,

the nation, the social order, the current civilisation, the world of nations, and finally into humanity

itself. This integration is, therefore, both physical in nature, and an attitude of mind. The

consciousness of the man is gradually aroused so that it recognises this relation of the part to the whole,

with the implied inter-relation of all parts within the whole.

The man who has awakened to full consciousness in the various aspects of his nature—emotional,

mental and egoic—realises himself first of all as a personality. He integrates his various bodies with

their different states of consciousness into one active reality. He is then definitely a personality and has

passed a major milestone on the Path of Return. This is the first great step. Inevitably, the

evolutionary process must bring to pass this phenomenal occurrence in the case of every human being,

but it can be produced (and is increasingly so produced today) by a planned mental application to the

task, and an intelligent consideration of the relation of the part to the whole. It will be found that the

purely selfish, material personality will eventually arrive at the condition, wherein the man will be

conscious of integrated activity and power, because he

1. Has developed and integrated his own separative "parts" into one whole.

2. Has studied and used his environment, or the whole of which his personality is but a part, in such a

way that it contributes to his desire, his success, and his emergence into prominence. In doing this, he

necessarily has had to make some living contribution to the whole, in order to evoke its integrating

power. His motive, however, being purely selfish and material in objective, can only carry him a

certain distance along the path of the higher integration.

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The unselfish, spiritually oriented man also integrates the various aspects of himself into one

functioning whole, but the focus of his activity is contribution, not acquisition, and, by the working of the higher law, the Law of Service, he becomes integrated, not only as a human being within the radius

of the prevalent civilisation, but also into that wider and more inclusive world of conscious activity

which we call the Kingdom of God.

The progress of humanity is from one realised integration to another; man's basic integrity is, however,

in the realm of consciousness. This is a statement of importance. It might be remarked—speaking

loosely and generally—that

1. In Lemurian times, humanity achieved the integration of the vital or etheric body with the physical

body.

2. In Atlantean times, humanity added to the already achieved synthesis still another part, that of the

astral nature, and psychic man came definitely into being. He was alive and at the same time sensitive

and responsive to his environment in a wider and more specialised sense.

3. Today, in our Aryan race, humanity is occupied with the task of adding still another aspect, that of

the mind. To the achieved facts of livingness and sensitivity, he is rapidly adding reason, mental

perception and other qualities of mind and thought life.

4. Advanced humanity upon the Probationary Path is fusing these three divine aspects into one whole,

which we call the personality. Many hundreds of thousands stand at this time upon that Path, and are

acting, feeling and thinking simultaneously, making of these functions one activity. This personality

synthesis comes upon the Path of Discipleship, under the direction of the indwelling entity, the spiritual

man.

This integration constitutes alignment and—when a man has achieved this—he passes eventually

through a process of reorientation. This reveals to him, as he slowly changes his direction, the still

greater Whole of humanity. Later, upon the Path of Initiation, there will dawn upon his vision, the

Whole of which humanity itself is only an expression. This is the subjective world of reality, into

which we begin definitely to enter as we become members of the Kingdom of God.

5. Upon the Probationary Path, though only during its later stages, he begins to serve humanity

consciously through the medium of his integrated personality, and thus the consciousness of the larger

and wider whole gradually supersedes his individual and separative consciousness. He knows himself

to be but a part.

6. Upon the Path of Discipleship, the process of integration into the Kingdom of God, the Kingdom of

Souls, proceeds until the third initiation is undergone.

All these various integrations work out into some definite form of activity. First, there is the service of

the personality, selfish and separative, wherein man sacrifices much in the interests of his own desire.

Then comes the stage of service of humanity, and, finally, the service of the Plan. However, the

integration with which we shall primarily deal as we study the seven Techniques of Integration is that

of the personality as it integrates into the whole of which it is a part, through service to the race and to

the Plan. Bear in mind that these ray techniques are imposed by the soul upon the personality after it has been somewhat integrated into a functioning entity and is, therefore, becoming slightly responsive

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to the soul, the directing Intelligence.

Ray One

" The love of power must dominate. There must also be repudiation of those forms which wield no power.

The word goes forth from soul to form; 'Stand up. Press outward into life. Achieve a goal. For you,

there must be not a circle, but a line.

Prepare the form. Let the eyes look forward, not on either side. Let the ears be closed to all the outer voices, and the hands clenched, the body braced, and mind alert. Emotion is not used in furthering of

the Plan. Love takes its place.'

The symbol of a moving point of light appears above the brow. The keynote of the life though uttered

not, yet still is clearly heard: 'I move to power. I am the One. We are a Unity in power. And all is for

the power and glory of the One.'"

Such is the pattern of the thought and the process of the life of the man upon the first ray who is

seeking first of all to control his personality, and then to dominate his environment. His progress is that

of "achieved control; that of being controlled, and then again controlling." At first, his motive is that of selfish, separative achievement, and then comes failure to be satisfied. A higher achievement then

takes place as a result of the service of the Plan, until the time eventually comes when the first ray man

can be trusted to be God's Destroying Angel—the Angel who brings life through the destruction of the

form. Such integrated personalities are frequently ruthless at first, selfish, ambitious, self-centered,

cruel, one-pointed, implacable, undeviating, aware of implications, of significances, and of the results

of action but, at the same time, unalterable and undeviating, moving forward to their purposes. They

destroy and tear down in order to rise to greater heights upon the ruin they have wrought. They do thus

rise. They trample on other men and upon the destinies of the little person. They integrate their

surroundings into an instrument for their will and move relentlessly forward upon their own occasions.

This type of man will be found expressing these qualities in all walks of life and spheres of action, and

is a destroying force in his home, business or in the nation.

All this is made possible because the first ray has at this stage integrated the personality vehicles and

has achieved their simultaneous control. The man functions as a whole.

This process and method of work brings him eventually to a point of crisis, —a crisis based upon the

unalterable fact of his essentially divine nature or being, which cannot remain satisfied with the gaining

of power in a personality sense and in a material world. Power selfishly used exhausts its user and

evokes a display of power antagonistic to him; he is thereby destroyed, because he has destroyed. He is

separated off from his fellow men because he has been isolated and separative in his nature. He walks

alone because he has cried forth to the world: "I will brook no companion; I am the one alone."

This crisis of evocation brings him to an inner point of change which involves an alteration in his

direction, a change of method, and a different attitude. These three changes are described in the Old

Commentary (in which these techniques are to be found) in the following terms:

"The one who travels on a line returns upon his way. Back to the centre of his life he goes, and there

he waits. He reaches out his arms and cries: I cannot stand and walk alone. And standing thus, a cross

is formed and on that cross he takes his place—with others."

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The change of direction takes him back to the centre of his being, the heart; a change of method takes

place, for, instead of moving straight forward, he waits in patience and seeks to feel. A change of

attitude can be noted, for he reaches out his arms to his fellow men—to the greater whole—and thus

becomes inclusive.

Standing thus in quietness at the centre, and searching within himself for responsiveness to his

environment, he thus loses sight of self and the light breaks in. It is as if a curtain were raised. In that

light, the first thing which is revealed to him is the devastating sight of that which he has destroyed. He

is subjected to what has esoterically been called "the light which shocks." Slowly and laboriously,

using every power of his aligned personality and, in his realised desperation, calling in the power of his

soul, he proceeds one-pointedly to rebuild that which he has destroyed. In rebuilding, he lifts the entire

structure on to a higher level than any he has hitherto touched. This is the task of the destroyers and of

those who work with civilisations and who can be trusted to act as agents of destruction under the Plan.

It is interesting to note that when this stage is reached (the stage of rebuilding as the first ray man

understands it), he will usually pass through four incarnations in which he is first of all "the man at the

centre," a local point of immobile power. He is conscious of his power, gained whilst functioning as a

selfish destroyer, but he is also conscious of frustration and futility. Next he passes through a life in

which he begins to reorganise himself for a different type of activity, and it will be found that in these

cases he will have a third or a seventh ray personality. In the third incarnation he definitely begins

rebuilding and works through a second ray personality until, in the fourth life, he can function safely

through a first ray personality without losing his spiritual balance, if we might use such a phrase.

Through this type of personality, his first ray soul can demonstrate, because the disciple has "recovered

feeling, gained divine emotion, and filled his waiting heart with love." In such cases as this, the astral

body is usually on the second ray, the mental body upon the fourth ray, and the physical body upon the

sixth ray. This naturally tends to balance or upset the intensity of the first ray vibrations of the

personality and soul. It is in the third life of reorientation that he gains the reward for the arresting of

his selfish efforts, and aspects of the Plan are then revealed to him.

Ray Two

"'Again I stand; a point within a circle and yet myself.'

The love of love must dominate, not love of being loved. The power to draw unto oneself must

dominate, but into the worlds of form that power must some day fail to penetrate. This is the first step

towards a deeper search.

The word goes forth from soul to form: 'Release thyself from all that stands around, for it has naught

for thee, so look to me. I am the One who builds, sustains and draws thee on and up. Look unto me

with eyes of love, and seek the path which leads from the outer circle to the point.

I, at the point, sustain. I, at the point, attract. I, at the point, direct and choose and dominate. I, at the point, love all, drawing them to the centre and moving forward with the travelling points towards that

great Centre where the One Point stands. What mean you by that Word?"

In reference to this second ray, it is advisable to recollect that all the rays are but the subrays of the

second Ray of Love-Wisdom. The One in the centre, Who is the "point within the circle" of

manifestation, has three major qualities: life or activity in form, love and the power of abstraction. It is

these last two qualities of Deity with which we are concerned in these formulas and (in connection with

the second ray) the dualities of attraction and abstraction emerge, both latent and both capable of

perfected activity in their own field.

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There comes ever the moment in the life of the aspirant when he begins to consider with wonder the

significance of that familiar reaction of finding no satisfaction in the familiar things; the old life of

desire for well known forms of existence and expression ceases to attract his interest. The pull or

attractive power of the One at the centre (Who is his true self) also fails. It is not yet a familiar "call."

The aspirant is left, unsatisfied and with a deepening sense of futility and emptiness, "pendent upon the

periphery" of the divine "ring-pass-not" which he has himself established. It is at this point and in this situation that he must reflect upon and use this formula.

The question might here be interjected: What should now be the procedure and right use? Upon this it

is not possible here to enlarge, beyond pointing out that all the meditation processes connected with the

Raja-Yoga system are intended to bring the aspirant to a point of such intense inner focussing and alert

mental detachment that he will be in a position to use these formulas with understanding, according to

his ray type, and to use them with efficacy and power. His meditation has produced the needed

alignment. There is therefore a direct way or line (speaking symbolically) between the thinking,

meditative, reflective man upon the periphery of the soul's influence and the soul itself, the One Who is

at the centre. The crisis of evocation succeeds, once this line of contact, this antaskarana, has been

established and recognised, and a crisis of intense activity ensues, wherein the man occultly "detaches

himself from the furthest point upon the outer rim of life, and sweeps with purpose towards the central

Point." Thus speaks the Old Commentary, which is so oft quoted in these pages.

It is not possible to do more than put these ideas into symbolic form, leaving these mysteries of the soul

to be grasped by those whose soul's influence reaches to that periphery and is there recognised for what

it is. This crisis usually persists for a long time, a far longer one than is the case with the aspirant upon the first ray line of activity. However, when the second ray aspirant has understood and has availed

himself of the opportunity and can see ahead the line between himself and the centre, then the "light

breaks in."

It is this period of crisis which presents the major problem to the advanced aspirants of today and

evokes consequently the concern of the psychiatrist and psychologist. Instead of treating the difficulty

as a sign of progress and as indicating a relatively high point in the evolutionary scale and therefore a

reason for a sense of encouragement, it is treated as a disease of the mind and of the personality.

Instead of regarding the condition as one warranting explanation and understanding but no real

concern, the attempt is made to arrest the difficulty by elimination and not by solution, and though the

personality may be temporarily relieved, the work of the soul is for that particular life cycle arrested,

and delay ensues. With this problem we will later deal.

Light reveals, and the stage of revelation now follows. This light upon the way produces vision and the vision shows itself as:

1. A vision, first of all, of defects. The light reveals the man to himself, as he is, or as the soul sees the

personality.

2. A vision of the next step ahead, which, when taken, indicates the procedure next to be followed.

3. A vision of those who are travelling the same way.

4. A glimpse of the "Guardian Angel," who is the dim reflection of the Angel of the Presence, the Solar Copyright ©1998 LUCIS TRUST

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Angel, which walks with each human being from the moment of birth until death, embodying as much

of the available light as the man—at any given moment upon the path of evolution—can use and

express.

5. A fleeting glimpse (at high and rare moments) of the Angel of the Presence itself.

6. At certain times and when deemed necessary, a glimpse of the Master of a man's ray group. This

falls usually into two categories of experience and causes:

a. In the early stages and whilst under illusion and glamour, that which is contacted is a vision of the

astral, illusory form upon the planes of glamour and illusion. This is not, therefore, a glimpse of the

Master Himself, but of His astral symbol, or of the form built by His devoted disciples and followers.

b. The Master Himself is contacted. This can take place when the disciple has effected the needed

integrations of the threefold lower nature.

It is at this moment of "integration as the result of revelation" that there comes the fusion of the

personality ray with the egoic ray. This we will consider later, but at this point a fact should be

mentioned which has not hitherto been emphasised or elucidated. This point is that the personality ray

is always a subray of the egoic ray, in the same sense that the seven major rays of our solar system are

the seven subrays of the Cosmic Ray of Love-Wisdom, or the seven planes of our system are the seven

subplanes of the cosmic physical plane. We will suppose, for instance, that a man's egoic ray is the

third ray of active intelligence or adaptability, and his personality ray is the second ray of love-wisdom.

This personality ray is the second subray of the third ray of active intelligence. Then, in addition, there

might be the following rays governing the three personality vehicles:

Egoic Ray—3rd Ray of Active Intelligence

|

|

1

2

3

4

5

6

7

|

.

.

.

Personality

.

.

.

.

.

.

Mental Body

.

.

.

.

Astral body

.

.

Physical

body

This is a valuable point for all who are real students to remember and to grasp. Ponder upon it, for it is

self-explanatory and an understanding of it will make it possible to solve the problems of:

1. Alignment

2. The lines of least resistance.

3. The processes of substitution.

4. The alchemy of transmutation.

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5. The fields of

a. Service

b. Avocation

c. Vocation.

The lack of balance will also emerge if the chart is studied and man can then arrive at an understanding

of what he has to do. A study of the two formulas of the first and second rays will make it clear why in

humanity (and in the solar system also) these two major rays are always so closely associated, and why

all esoteric schools throughout the world are predominantly expressions of these two rays. At a certain

stage upon the Path all the rays governing the mental body shift their focus onto rays one and two,

doing this via the third ray. This ray holds the same position to the other rays that the solar plexus

centre does to the other six centres, for it constitutes a great clearing house. The first ray penetrates,

pierces and produces the line along which Light comes; the second ray is the "light-carrier," and

supplements the work of the first ray. A study of the activities and the cooperative endeavours of the

Master M. and the Master K.H. may serve to make this clearer. Their work is indispensable to each

other, just as life and consciousness are mutually indispensable, and without them form is rendered

valueless.

Ray Three

"'Pulling the threads of Life, I stand, enmeshed within my self-created glamour. Surrounded am I by

the fabric I have woven. I see naught else.

The love of truth must dominate, not love of my own thoughts, or love of my ideas or forms; love of the

ordered process must control, not love of my own wild activity.'

The word goes forth from soul to form: 'Be still. Learn to stand silent, quiet and unafraid. I, at the centre, Am. Look up along the line and not along the many lines which, in the space of aeons, you have

woven. These hold thee prisoner. Be still. Rush not from point to point, nor be deluded by the outer

forms and that which disappears. Behind the forms, the Weaver stands and silently he weaves.'"

It is this enforced quiet which brings about the true alignment. This is the quiet not of meditation but of living. The aspirant upon the third ray is apt to waste much energy in perpetuating the glamourous

forms with which he persistently surrounds himself. How can he achieve his goal when he is

ceaselessly running hither and thither—weaving, manipulating, planning and arranging? He manages

to get nowhere. Ever he is occupied with the distant objective, with that which may materialise in

some dim and distant future, and he fails ever to achieve the immediate objective. He is often the

expression and example of waste energy. He weaves for the future, forgetting that his tiny bit of

weaving is an intrinsic part of a great Whole and that time may enter in and frustrate—by change of

circumstance—his carefully laid plans, and the dreams of earlier years. Therefore futility is the result.

To offset this, he must stand quiet at the centre and (for a time at any rate) cease from weaving; he must

no longer make opportunities for himself but—meeting the opportunities which come his way (a very

different thing)—apply himself to the need to be met. This is a very different matter and swings into

activity a very different psychology. When he can do this and be willing to achieve divine idleness

(from the angle of a glamoured third ray attitude), he will discover that he has suddenly achieved

alignment. This alignment naturally produces a crisis which is characterised by two qualities:

a. The quality of deep distress. This is a period of difficulty and of real concern because it dawns upon

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his consciousness how useless, relatively, are his weaving and his manipulations, and how much of a

problem he presents to the other Weavers.

b. The quality which might be expressed as the determination to stand in spiritual being and to

comprehend the significance of the ancient aphorism, given frequently to third ray aspirants:

"Cease from thy doing. Walk not on the Path until thou hast learnt the art of standing still.

Study the spider, brother, entangled not in its own web, as thou art today entangled in thine own."

This crisis evokes understanding, which is, as many will recognise, an aspect of light. The aspirant

slowly begins to work with the Plan as it is, and not as he thinks it is. As he works, revelation comes, and he sees clearly what he has to do. Usually this entails first of all a disentangling and a release from

his own ideas. This process takes much time, being commensurate with the time wasted in building up

the agelong glamour. The third ray aspirant is always slower to learn than the second ray, just as the

first ray aspirant learns more rapidly than the second ray. When, however, he has least to be quiet and

still, he can achieve his goal with greater rapidity. The second ray aspirant has to achieve the quiet

which is ever present at the heart of a storm or the centre of a whirlpool. The third ray aspirant has to

achieve the quiet which is like to that of a quiet mill pond, which he much dislikes to do.

Having, however, learned to do it, integration then takes place. The man stands ready to play his part.

It is interesting to note that the first result of the use of these three formulas can each be summed up in

one word, for the sake of clarity. These words embody the first and simplest steps upon the way of at-

one-ment. They embody the simplest aspects of the necessary technique.

Ray One.....................lnclusion.

Ray Two.....................Centralisation.

Ray Three...................Stillness.

The above will suffice for the techniques of integration of these three major rays. We will now take the

formulas which will embody the techniques of integration for the four minor rays, and glimpse the

possibilities which they may unfold. We will emphasize in connection with each of them the same five

stages of the technique we are studying:

1. Alignment.

2. A crisis of evocation.

3. Light.

4. Revelation.

5. Integration.

At the same time, we will bear in mind that the alignment with which we have hitherto been occupying

ourselves is that of a form of expression and that this is achieved through discipline, meditation, and

service. These techniques of integration, however, refer to the establishing of a continuity of

consciousness, within the aligned forms. Therefore we begin with alignment in these cases and do not

end with it.

Ray Four

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"'Midway I stand between the forces which oppose each other. Longing am I for harmony and peace,

and for the beauty which results from unity. I see the two. I see naught else but forces ranged

opposing, and I, the one, who stands within the circle at the centre. Peace I demand. My mind is bent

upon it. Oneness with all I seek, yet form divides. War upon every side I find, and separation. Alone I

stand and am. I know too much.'

The love of unity must dominate, and love of peace and harmony. Yet not that love, based on a longing

for relief, for peace to self, for unity because it carries with it that which is pleasantness.

The word goes forth from soul to form. 'Both sides are one. There is no war, no difference and no

isolation. The warring forces seem to war from the point at which you stand. Move on a pace. See

truly with the opened eye of inner vision and you will find, not two but one; not war but peace; not

isolation but a heart which rests upon the centre. Thus shall the beauty of the Lord shine forth. The

hour is now.'"

It is well to remember that this fourth ray is preeminently the ray of the fourth Creative Hierarchy, the

human kingdom, and therefore has a peculiar relation to the functions, relationships and the service of

man, as an intermediate group, a bridging group, upon our planet. The function of this intermediate

group is to embody a type of energy, which is that of at-one-ment. This is essentially a healing force

which brings all forms to an ultimate perfection through the power of the indwelling life, with which it

becomes perfectly atoned. This is brought about by the soul or consciousness aspect, qualified by the

ray in question. The relation of the human family to the divine scheme, as it exists, is that of bringing into close rapport the three higher kingdoms upon our planet and the three lower kingdoms of nature,

thus acting as a clearing house for divine energy. The service humanity is to render is that of producing unity, harmony, and beauty in nature, through blending into one functioning, related unity the soul in

all forms. This is achieved individually at first, then it takes place in group formation, and finally it

demonstrates through an entire kingdom in nature. When this takes place, the fourth Creative

Hierarchy will be controlled predominantly by the fourth ray (by which I mean that the majority of its

egos will have fourth ray personalities, thus facilitating the task of fusion), and the consciousness of its

advanced units will function normally upon the fourth plane of buddhic energy or intuitional

awareness.

It is this realisation which will provide adequate incentive for alignment. This alignment or sense of

oneness is not in any way a mystical realisation, or that of the mystic who puts himself en rapport with

divinity. The mystic still has a sense of duality. Nor is it the sense of identification which can

characterise the occultist; with that there is still an awareness of individuality, though it is that of an

individual who can merge at will with the whole. It is an almost undefinable consciousness of group

fusion with a greater whole, and not so much individual fusion with the whole. Until this is

experienced, it is well nigh impossible to comprehend, through the medium of words, its significance

and meaning. It is the reflection, if I might so express it, of the Nirvanic consciousness; the reflection I would point out, but not that consciousness itself.

When this fourth ray alignment is produced and the disciple becomes aware of it, a crisis is evoked.

The phrase "the disciple becomes aware of it," is significant, for it indicates that states of consciousness can exist and the disciple remain unaware of them. However, until they are brought down into the area

of the brain and are recognised by the disciple in waking, physical consciousness, they remain

subjective and are not usable. They are of no practical benefit to the man upon the physical plane. The

crisis thus precipitated leads to fresh illumination when it is properly handled. These crises are

produced by the bringing together (oft the clashing together) of the higher forces of the personality and

soul energy. They cannot therefore be produced at a low stage of evolutionary development, in which

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low grade energies are active and the personality is neither integrated nor of a high grade and character.

(Is such a phrase as "low grade energies" permissible? When all are divine? It conveys the idea, and

that is what is desired.) The forces which are involved in such a crisis are the forces of integration at

work in a personality of a very high order, and they are themselves necessarily of a relatively high

potency. It is the integrated personality force, brought into relation with soul energy, which ever

produces the type of crisis which is here discussed. These constitute, consequently, a very difficult

moment or moments in the life of the disciple.

This fourth ray crisis, evoked by a right understanding and a right use of the fourth ray formula,

produces the following sequential results:

1. A sense of isolation. Putting this into more modern language, a complex is produced of the same

nature as that which temporarily overcame Elijah. He was overwhelmed with a sense of his clarity of

vision in relation to the problem with which he was faced, of his unique response to it, and also with a

sense of aloneness which devastated him.

2. A sense of despairing futility. The forces arraigned against the disciple seem so great and his

equipment so inadequate and feeble!

3. A determination to stand in the midst and, if not victorious, at least to refuse to admit defeat, taking with determination the position which St. Paul expressed in the words: "Having done all, to stand."

4. A sudden recognition of the Warrior within, Who is invisible and omnipotent but Who can only now

begin His real work when the personality is aligned, the crisis recognised, and the will-to-victory is

present. We would do well to ponder on this.

When, therefore, this state of mind is achieved, and the disciple and inner Master, the soldier and the

Warrior are known to be at-one, then there takes place what has been called in some of the ancient

books "the breaking forth of the light of victory"—a victory which does not inflict defeat upon those

who are at war, but which results in that triple victory of the two sides and of the One Who is at the

centre. All three more forward to perfection. This is typical of a fourth ray consummation, and if this

thought is applied with due reflection to the problem of the fourth kingdom in nature, the fourth

Creative Hierarchy, humanity itself, the beauty of the phrasing and the truth of the statement must

inevitably appear.

With this blazing forth of light comes the revelation expressed for us so adequately in the closing

words of the fourth ray formula. Man sees and grasps the final purpose for the race and the objective

ahead of this fourth kingdom in the great sweep of the divine manifestation. It is valuable also to

remember that this revelation comes to the race in three stages:

1. Individually, when the disciple "relinquishes the fight in order to stand, thereby discovering victory ahead, achieving oneness with the enemy, the Warrior and the One."

2. In group formation. This approach to the revelation is today going on in the world, and is producing

a moment of extreme crisis in connection with the work of the New Group of World Servers. Their

moment of crisis lies immediately ahead.

3. In the human family as a whole. This revelation will come to the race at the end of the age and with

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it we need not for the moment, therefore, concern ourselves. It is essentially the revelation of the Plan

as a whole, embodying the various aspects of the Plan as—from cycle to cycle—the race has grasped

the smaller aspects and revelations and succeeded eventually in bringing them into concrete

manifestation. It is a revelation of the purposes of Deity—past, present and future purposes—as

grasped by those who have developed the divine aspects and are, consequently, in a position to

understand.

This series of spiritual happenings or unfoldments of consciousness in the life of the individual and the

group produces a definite integration upon the three levels of personality work (mental, emotional and

physical). It also lays the ground for those processes of fusion which will blend the rays of the

personality and of the soul. If you will carry this concept of integration (achieved upon the three levels

of the three worlds of human endeavour) into the activities and relationships of groups, you will find

much of interest and of informative value anent the work of the New Group of World Servers. This

group is, if I might so express it, an effort at an externalisation of the group personality of the disciples,

connected with the Hierarchy. If we ponder on this, the function and relation will be apparent.

Let us now add to the three words expressing the three ray formulas already given, the word for this

ray: Steadfastness. Therefore we have:

Ray One.....................Inclusion.

Ray Two.....................Centralisation.

Ray Three...................Stillness.

Ray Four....................Steadfastness.

As we brood on these words and on the remaining three which are indicated hereafter, we shall bring

clearly into our consciousness the keynote for the disciples of the world at this time, who are in a

position to discover that their personalities or their souls are on some one or other of these rays. The

use of these words by those who are not pledged disciples in connection with their personality rays and

personality expression might be definitely undesirable. The third ray personality, emphasising

stillness, for instance, might find himself descending into the sloughs of lethargy; the first ray

personality, seeking to develop inclusiveness might go to extremes, deeming himself a centre of

inclusiveness. These are Words of Power, when used by a disciple, and must be employed in the light

of the soul or may have a striking harmful effect.

Ray Five.

"'Towards me I draw the garment of my God. I see and know His form. I take that garment, piece by

piece. I know its shape and colour, its form and type, its parts component and its purposes and use. I

stand amazed, I see naught else. I penetrate the mysteries of form, but not the Mystery. I see the

garment of my God. I see naught else.'

Love of the form is good but only as the form is known for what it is—the veiling vase of life. Love of

the form must never hide the Life which has its place behind, the One who brought the form into the

light of day, and preserves it for His use,—The One Who lives, and loves and serves the form, the One

Who Is.

The Word goes forth from soul to form: 'Behind that form, I am. Know Me. Cherish and know and

understand the nature of the veils of life, but know as well the One Who lives. Know Me. Let not the

forms of nature, their processes and powers prevent thy searching for the Mystery which brought the

mysteries to thee. Know well the form, but leave it joyously and search for Me.

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'Detach thy thought from form and find Me waiting underneath the veils, the many-sided shapes, the

glamours and the thoughtforms which hide my real Self. Be not deceived. Find Me. Know Me. Then

use the forms which then will neither veil nor hide the Self, but will permit the nature of that Self to

penetrate the veils of life, revealing all the radiance of God, His power and magnetism; revealing all

there is of form, of life, of beauty and usefulness. The mind reveals the One. The mind can blend and

fuse the form and life. Thou art the One. Thou art the form. Thou art the mind. Know this.'"

This fifth ray formula is of exceeding potency at this time and should be used often, but with care, by

those upon this line of divine energy. It has most powerful integrating properties, but the person who

employs it must be mindful to visualise and hold in his mind's eye the even, balanced, equilibrised

distribution of the divine energy set in motion by the use of this fifth ray formula so that the three

aspects of the spiritual entity concerned—the mind, the One Who uses it (the Self) and the form

nature—may be equally stimulated. This statement means, for instance, that if all the emphasis of the

soul energy available is poured into the lower nature, the natural man, it might result in the shattering

of the form and the consequent uselessness of the man in service. If all of it, on the other hand, is

poured into the receiving chalice of the astral nature, it might only serve to intensify the glamour and to

produce fanaticism.

1. The lower psychic man—physical and astral—must receive a balanced quota of force.

2. The mind must receive its share of illuminating energy.

3. A third part of that energy must be retained within the periphery of the soul nature to balance thus

the other two.

This is a replica of the experience of the Monad when coming into manifestation, for the monad retains

a measure of energy within itself, it sends energy forth which is anchored in that centre of energy

which we call a soul. Still more energy pours forth also, via the soul, for the production of a human

being—an expression of the soul upon the physical plane, just as the soul is an expression of the monad

upon the mental plane, and both are expressions also of that one monad.

The use of this formula, which produces eventually a definite relation between the soul and the various

aspects of the form, brings about a needed alignment, and again (as in the other cases considered

previously) produces also, and evokes, a crisis. This crisis must be regarded as producing two lesser crises in the consciousness of the personality:

1. That in which there comes the achieving of equilibrium and what might be called a "balanced point

of view." This balanced vision causes much difficulty and leads to what might be called the "ending of

the joy-life and of desire." This is not a pleasant experience to the disciple; it leads to much aridness in the life-experience and to a sense of loss; it often takes much wise handling, and frequently time

elapses before the disciple emerges on the other side of the experience.

2. This balanced condition in which the not-Self and the Self, the life-aspect and the form-aspect, are

seen as they essentially are (through the aid and the use of the discriminating faculty of the mind), leads

eventually to a crisis of choice, and to the major task of the disciple's life. This is the detaching of

himself from the grip of form experience, and consciously, rapidly, definitely and with intention

preparing himself for the great expansions of initiation.

When this dual crisis is over and that which it has evoked has been rightly handled, then the light

streams forth, leading to the revelation of the relationships of form to soul. These two are then seen as

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one in a sense never before realised and are then regarded as possessing a relation quite different to the

theoretical relationships posited in ordinary occult and religious work. It will be apparent, therefore,

how a new relationship and a new type of integration then becomes possible and how the mind quality

of the fifth ray (critical, analytical, separative and over-discriminating) can become, what in the middle

ages it used to be called, the "common sense."

When this takes place, form and life are indeed one unity and the disciple uses the form at will as the

instrument of the soul for the working out of the plans of God. These plans are at-one with the

intention of the Hierarchy. We now have five words for disciples upon the five rays to study:

Ray One......................Inclusion.

Ray Two.....................Centralisation.

Ray Three....................Stillness.

Ray Four.....................Steadfastness.

Ray Five......................Detachment.

Ray Six.

"'I see a vision. It satisfies desire; it feeds and stimulates its growth. I lay my life upon the altar of desire—the seen, the sensed, that which appeals to me, the satisfaction of my need—a need for that

which is material, for that which feeds emotion, that satisfies the mind, that answers my demand for

truth, for service, and my vision of the goal. It is the vision which I see, the dream I dream, the truth I

hold, the active form which meets my need, that which I grasp and understand. My truth, my peace, my satisfied desire, my dream, my vision of reality, my limited ideal, my finite thought of God;—for these I struggle, fight and die.'

Love of the truth must always be. Desire and aspiration, reaching out for that which is material or

soaring upward towards the vision of reality must ever find their satisfaction. For this men work,

driving themselves and irking others. They love the truth as they interpret it; they love the vision and

the dream, forgetting that the truth is limited by mind—narrow and set, one-pointed, not inclusive;

forgetting that the vision touches but the outer fringe of mystery, and veils and hides reality.

The word goes out from soul to form: 'Run not so straight. The path that you are on leads to the outer

circle of the life of God; the line goes forward to the outer rim. Stand at the centre. Look on every

side. Die not for outer forms. Forget not God, Who dwells behind the vision. Love more your fellow

men.'"

It will be apparent, therefore, that the sixth ray disciple has first of all to achieve the arduous task of

dissociating himself from his vision, from his adored truth, from his loved ideals, from his painted

picture of himself as the devoted follower and disciple, following his Master unto death, if need be;

forcing himself (from very love of form) and forcing all his fellowmen to dedicate themselves to that

which he sees.

It must be recognised that he lacks the wide love of the second ray disciple which is a reflection of the

love of God. He is all the time occupied with himself, with his work, his sacrifice, his task, his ideas, and his activities. He, the devotee, is lost in his devotion. He, the idealist, is driven by his idea. He, the follower, runs blindly after his Master, his chosen ideal and loses himself in the chaos of his

uncontrolled aspirations and the glamour of his own thoughts. Curiously enough, there is a close

relation between the third and the sixth rays, just as there is between the first and the second rays, and

the second and the fourth. The fourth, fifth, sixth and seventh rays have no such paralleling relations.

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1 added to 1 equals 2, 2 added to 2 equals 4, 3 added to 3 equals 6. Between these pairs of rays there is

a line of special energy flowing which warrants the attention of disciples who are becoming conscious

of their relationships. This relation and interplay only becomes active at a relatively high stage of

evolution.

The problem, therefore, of the sixth ray aspirant is to divorce himself from the thralldom of form

(though not from form) and to stand quietly at the centre, just as the third ray disciple has to learn to do.

There he learns breadth of vision and a right sense of proportion. These two qualities he always lacks

until the time comes when he can take his stand and there align himself with all visions, all forms of

truth, all dreams of reality, and find behind them all—God and his fellow men. Then and only then can

he be trusted to work with the Plan.

The alignment evoked by this "peaceful standing still" naturally produces a crisis and it is, as usual, a most difficult one for the aspirant to handle. It is a crisis which seems to leave him destitute of

incentive, of motive, of sensation, of appreciation by others and of life purpose. The idea of "my truth,

my master, my idea, my way" leaves him and as yet he has nothing to take its place. Being sixth ray,

and therefore linked with the world of astral psychic life, the sixth plane, he is peculiarly sensitive to

his own reactions and to the ideas of others where he and his truths are concerned. He feels a fool and

considers that others are thinking him so. The crisis therefore is severe, for it has to produce a

complete readjustment of the Self to the self. His fanaticism, his devotion, his furious driving of

himself and others, his wasted efforts, and his lack of understanding of the point of view of others have

all gone, but as yet nothing has taken their place. He is swept by futility and his world rocks under

him. Let him stand still at the centre, fixing his eyes on the soul and ceasing activity for a brief period

of time until the light breaks in.

It is interesting here to note that the Master Jesus, as He hung upon the Cross, experienced (on a much

higher turn of the spiral than is possible to the disciple) the acme and the height of this crisis, though in

His case—being attuned to God and to all God's children—there swept over Him the sum total of the

dilemma of the world disciples and all the agony of the astral awareness of this dilemma, voicing itself

in the agonising words: "My God, My God, why hast Thou forsaken Me."

But by facing futility and himself and by surrendering himself to the life at the centre and there holding

himself poised and still, yet alert, the light will break in and reveal to the disciple that which he needs

to know. He learns to express that inclusive love which is his major requirement and to let go the

narrow, one-pointed attitude which he has hitherto regarded as love. He welcomes then all visions, if

they serve to lift and comfort his brothers; he welcomes all truths, if they are the agents of revelation to

other minds; he welcomes all dreams if they can act as incentives to his fellow men. He shares in them

all, yet retains his poised position at the centre.

Thus we can see that the essential integration of this unit into his group can now take place.

The problem of the disciple upon this ray is greatly increased by the fact that the sixth ray has been the

dominant ray for so many centuries and is only now passing out. Therefore the idealistic, fanatical

thought-forms, built up by the devotees upon this ray, are powerful and persistent. The world today is

fanatically idealistic, and this is one of the causes of the present world situation. It is hard for the man

who is the one-pointed devotee to free himself from the prevailing influence, for the energy thus

generated feeds that which he seeks to leave behind. If he can, however, grasp the fact that devotion,

expressing itself through a personality, engenders fanaticism and that fanaticism is separative,

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frequently cruel, often motivated by good ideals, but that it usually overlooks the immediate reality by

rushing off after a self-engendered vision of truth, he will go far along the way to solving his problem.

If he can then realise that devotion, expressing itself through the soul, is love and inclusiveness plus

understanding, then he will learn eventually to free himself from the idealism of others and of himself

and will identify himself with that of the Hierarchy, which is the loving working out of God's Plan. It

is free from hatred, from intense emphasis upon an aspect or a part, and is not limited by the sense of

time.

Ray Seven.

"'I seek to bring the two together. The plan is in my hands. How shall I work? Where lay the

emphasis? In the far distance stands the One Who Is. Here at my hand is form, activity, substance, and

desire. Can I relate these and fashion thus a form for God? Where shall I send my thought, my power

the word that I can speak?

'I, at the centre, stand, the worker in the field of magic. I know some rules, some magical controls,

some Words of Power, some forces which I can direct. What shall I do? Danger there is. The task that

I have undertaken is not easy of accomplishment, yet I love power. I love to see the forms emerge,

created by my mind, and do their work, fulfill the plan and disappear. I can create. The rituals of the

Temple of the Lord are known to me. How shall I work?

'Love not the work. Let love of God's eternal Plan control your life, your mind, your hand, your eye.

Work towards the unity of plan and purpose which must find its lasting place on earth. Work with the

Plan; focus upon your share in that great work.'

The Word goes forth from soul to form: 'Stand in the centre of the pentagram, drawn upon that high

place in the East within the light which ever shines. From that illumined centre work. Leave not the

pentagram. Stand steady in the midst. Then draw a line from that which is without to that which is

within and see the Plan take form.'"

It is not possible to be more explicit than this. This great and powerful ray is now coming into

manifestation and it brings new energies to man of so potent a nature that the disciples of today must

move and work with care. They are literally handling fire. It is the children who are now coming into

incarnation who will eventually work more safely and more correctly with these new potencies. There

is much, however, to be done in the meantime, and the disciples upon this seventh ray can ponder on

this formula and seek their own interpretation of it, endeavouring first of all to stand in the East, within

the protection of the pentagram. As he realises the task to be carried out and the nature of the work to

be done by the seventh ray worker, and appreciates the fact that it is the magical work of producing

those forms on earth which will embody the spirit of God (and in our particular time, this necessitates

the building of new forms), each seventh ray disciple will see himself as a relating agent, as the one

who stands in the midst of the building processes, attending to his portion of the task. This, if really

grasped and deeply considered will have the effect of producing alignment. The moment that this

alignment is achieved, then let the disciple remember that it will mean a tremendous inflow of power,

of energy from both the aligned points, from both directions, converging upon him, as he stands in the

midway place. Ponder deeply upon this truth, for it is this fact which always evokes a seventh ray

crisis. It will be obvious what this crisis is. If the man concerned is materially minded, selfishly

ambitious and unloving, the inpouring energy will stimulate the personality nature and he will

immediately be warring furiously with all that we mean by the instinctual, psychic, intellectual nature.

When all these three are stimulated, the disciple is often for a time swung off the centre into a

maelstrom of magical work of the lower kind—sex magic and many forms of black magic. He is

glamoured by the beauty of his motive, and deceived by the acquired potency of his personality.

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If, however, he is warned of the danger and aware of the possibility, he will stand steady at the centre

within the mystical pentagram, and there suffer until the light in the East rises upon his darkness,

discovering him still at the midway point. Then comes the revelation of the Plan, for this has ever to be

the motivating power of the seventh ray disciple. He works on earth, upon the outer plane of

manifestation, with the construction of those forms through which the divine will can express itself. In

the field of religion, he works in collaboration with the second and sixth ray disciples. In the field of

government he labours, building those forms which will enable the first ray activity to be expressed. In

the field of business, he cooperates with third ray energies and the executives of the Plan. In the field

of science, he aids and assists the fifth ray workers. He is the expression of the builder, and the creator,

bringing into outer manifestation God's Plan. He begins, however, with himself, and seeks to bring

into expression the plan of his soul in his own setting and worldly situation. Until he can do this, he is

unable to stand in the East within the pentagram.

It is occultly said that "the pentagram is open and a place of danger when the disciple knows not order

within his own life, and when the ritual of the soul is not imposed and its rhythm not obeyed. The

pentagram is closed when order is restored and the ritual of the Master is imposed." The writing goes

on to say that "if the disciple enters through the open pentagram, he dies. If he passes over into the

closed pentagram, he lives. If he transmutes the pentagram into a ring of fire, he serves the Plan."

b. THE TECHNIQUES OF FUSION AND DUALITY

We come now to the consideration of a very practical matter where the world disciples are concerned,

and one with which I intend to deal very simply. The point which we are to study is the Technique of

Fusion, leading, as it inevitably does, to the emergence (into controlling prominence) of the Ray of the

Personality. After a brief study of this we will refer briefly to the Technique of Duality. The brevity is

necessary because only disciples of some experience and initiates will really comprehend the things

whereof I speak. A study of the Technique of Duality would serve to elucidate the relationship which

should exist between the two rays of manifesting energy, which constitute that phenomenal being we

call man. Therefore, it will be apparent to you from the start, how necessary it will be to deal with

these abstruse subjects in the simplest way. Our study of the Techniques of Integration was definitely

abstruse and couched in language quite symbolic. We were there dealing with the relationship of five

rays: Those of the personality, of the ego or soul, and of the rays of the three personality vehicles, prior

to their integration into a functioning whole.

It might be of value here if I pointed out to you that the three words: Integration, Fusion and Duality

when dealt with, as they are, in connection with the final stages of the Path of Evolution, are

significantly different. For one thing it might be said that

1. The Technique of Integration, a sevenfold technique, is applied upon the Path of Probation.

2. The Technique of Fusion is applied upon the Path of Discipleship.

3. The Technique of Duality is applied upon the Path of Initiation.

I am here using these three terms only in relation to what we call the Aryan Race, or to what might be

more adequately called the Aryan consciousness, for that consciousness demonstrates in a two-fold

manner as mental power and personality force. It is found at a certain stage in every human being and

in every race; it must therefore be remembered that I am not using the word Aryan as synonymous with

Nordic but as descriptive of the intellectual goal of humanity, of which our Occidental civilisation is in

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the early stages, but which men of all time and all races have individually demonstrated. The Aryan

state of consciousness is one into which all men eventually pass.

Integration here refers to the bringing into one field of resultant magnetic activity of five differing types

of energy:

1. Physical and emotional sentient energy (2 energies therefore) are brought together and eventually

form one expressive force.

2. Physical, emotional-sentient and mental energy (3) are also brought into relationship; one potent

vortex of force is then set up which eventually becomes so systematised and integrated that we call its

aggregated expression Personality, (4) and in time this aggregate becomes a realised potency and thus

completes the fourfold lower man.

3. These four types of energy are then brought into relationship with the ego or soul. This brings then

into play another and higher type of energy expression, and thus the five energies integrate, blend and

fuse.

These five energies, when rightly related to each other, produce one active force centre, through which

the Monad can work, using the word Monad to express the first differentiation of the One Life, if such

a paradoxical phrase can be employed. Its use is only permissible from the standpoint of the personal

self, still limited and imprisoned in the "I" consciousness.

The Technique of Fusion deals with the production of a close interplay of the five above enumerated

aspects of energy which have been, in due time, integrated into a unity. It is really a fusion of the four

forces and the one energy. This fusion produces:

1. A demonstration of personality activity when, in response to the Technique of Integration, there is

a. Response and interplay between the threefold lower man.

b. A gradual emergence of the dominant note of the lower man which will, in time, indicate the nature

of the personality ray.

c. The quality of the personality ray, in its higher aspects, emerges into living expression. Great beauty

of character or great forcefulness will then appear.

2. Gradually, the qualities of the personality energy are transmuted into those of the ego or soul and the

fusion of the two energies—soul and body—is then complete. This Technique of Fusion might be

better understood by all of you if it were called the Technique of Transmutation, but it must be

remembered that the transmutation referred to is not that of bad qualities into good or of bad

characteristics into good ones (for this should take place quite definitely upon the Path of Probation)

but the transmutation of the higher aspects of the personality ray into those of the soul. When this has

been to a great extent carried forward satisfactorily, then the Technique of Duality comes into play—a

duality differing greatly from that to which we refer when we speak of the higher and lower selves. It

is a duality which is utilised upon the Path of initiation by Those Who Know no sense of

separativeness, and signifies one wherein the transmuted and purified personality qualities and

characteristics are used by the initiate in the three worlds for service and the furthering of the Plan. The

egoic energies are only brought into play when needed for group benefit and within the confines (again

a paradoxical term and only of significance in consciousness from the standpoint of the lesser minds) of

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the Kingdom of God.

It will be seen, therefore, that we are dealing here with relatively advanced stages of human

development. What I have now to say will veil, under extremely simplified phrases, truths which will

be apparent to two groups of aspirants:

1. Accepted disciples, who will comprehend the significances of the Technique of Fusion.

2. Initiates, who will work with the Technique of Duality.

It should be remembered also that we are here dealing with the primordial duality of spirit and matter

and not with the secondary duality of soul and body. This point is of deep importance and will bear

most careful consideration.

The man who will seek to use the Technique of Fusion is the disciple who is conscious of personality

power, owing to the fact that his mind is beginning to dominate his sentient emotional nature, much in

the same way as his emotional-sentient nature has, for ages, controlled his physical body. The use of

the mind is becoming "second nature" to certain advanced types of men, and it is called into play, when they reach this stage, almost automatically. The result is that the integration of the three energies is

proceeding fast. At the same time, the man is definitely oriented to soul contact and knowledge, and

frequently the mind (when it is the controlling personality factor) is itself brought suddenly and

dynamically under the control of the soul.

This accounts for the intense difficulty of the life of every disciple at this stage. Several processes are

simultaneously going on:

1. The mind factor is steadily becoming more dominant, increasingly clarified and usable.

2. The three aspects of the lower nature are working in closer unity all the time, each growing at the

same time in individual potency.

3. The personality ray is making its presence felt, and the expressed power of the man (within his

environment) is equally increasing.

4. The soul ray is, at times, projecting itself and this produces in the early stages those difficult upsets

and turmoils which are usually of a distressing kind.

It is at this stage therefore that the Technique of Fusion can profitably be used, preserving at the same

time the realised integrity of the motive which, if correctly apprehended, should be

1. The motive of a realised objective of soul control in response to a living reaction to its sensed pull or

call.

2. The motive of service, in response to a sentient realisation of humanity's need.

3. The motive of cooperation with the Plan, in response to an intelligent appreciation of its nature and

existence.

Again you will note that we have swung back to our three major themes: Soul control, Service, and the

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Plan.

It might, therefore, seem that this particular technique will be a sevenfold one like the Technique of

Integration, but in this you would be mistaken. It is a threefold technique based upon the fact that all

souls are eventually divided (again a paradoxical phrase when dealing with souls, but what can be done

when modern language proves inadequate to the demands of soul knowledge) into three major groups,

or rather distinguished by three major qualities, those of the first, second and third rays. Life, the One

Life, manifests through these three major qualities, which condition its sevenfold appearance, and

which are essentially Will, Love and Intelligence.

This Technique of Fusion evokes these three qualities in relation to the soul, to service and to the Plan.

At the same time, it brings illumination to the mind (thus revealing the soul and the kingdom of God);

it brings increased imagination (creative and dynamic) to the emotional sentient nature, the astral body

(thus revealing relationship and responsibility); it brings likewise inspiration to the physical life, to the

physical body, via the brain (revealing actual capacity to cooperate intelligently with the Plan).

Therefore, we shall have to consider a technique which will do three things:

1. Bring Illumination, through the evocation of the Will or first aspect of divinity.

2. Bring Imagination, through the evocation of Love, the second aspect or of sentient response to the

world soul in all forms.

3. Bring Inspiration, through the evocation of the Intelligence, the third aspect.

If we study this triplicity with care, we shall see that the process outlined brings the higher aspect of the

personal self, the mind, to the lowest point of contact and into control of the physical body; we shall

see that it brings the soul into conscious control of the astral, desire-sentient body, and that it also

brings the will aspect (the highest aspect of divinity) into control of mind.

There are, therefore, two thoughts which we will have in our minds as we study this Technique of

Fusion. First, that it is a threefold technique and is coloured by and conditioned by the qualities of the

first, second and third major rays. Secondly, that this technique of whichever of these three natures it

may be, will be of such a kind that it will produce illumination through the evocation of the will. It is

right here that esotericists will recognise the importance of the teaching in connection with the centre at

the base of the spine. It is awakened by an act of the will, which really means by the mind, functioning

forcefully, under the influence of the spiritual man, through the medium of the brain.

It infers also that this technique will so stimulate the faculty of the imagination that an ever expanding

or an all inclusive love will increasingly be expressed, and therefore that the heart centre will be

forcefully affected and awakened into full activity. It infers also that the spiritual plane life of the

disciple, as it expresses itself in his environment will become inspired and creative through the full and

conscious use of the intelligence. This, in its turn, brings about the rounded out activity of the throat

centre, and thus the three major centres, which are aroused into activity upon the Path of Discipleship,

are brought to full and measured and controlled activity. Upon the Path of Initiation, the awakening

and full-conditioned functioning of the two head centres is completed. This is the result of the use of

the Technique of Duality by the initiate. One head centre, the thousand-petalled lotus, represents the

spirit or life aspect; the other, the ajna centre, represents matter or the form aspect. Thus the work

carried forward upon the paths of evolution, of probation, and of discipleship is completed upon the

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path of initiation, and thus, when the rays are understood, you have the possibility of a new system of

awakening the centres, or chakras. But this system concerns only the awakening of the central part of

the centre or lotus of force. The teaching given in the oriental and theosophical books refers primarily

to the awakening and right relation of the centres when the aspirant is upon the probationary path. The

teaching which I have here given has not before been so explicitly made public and has hitherto only

been communicated orally. One half of the centre, the outer half (therefore one half of the lotus petals)

is brought into increased activity upon the probationary path; the other half begins its intensified

vibratory activity upon the path of discipleship, but the intensification of the centre of the lotus (though

the One Life controls both soul and body) only takes place when the two later techniques of fusion and

of duality are carried successfully forward.

Certain questions therefore arise:

1. What are the techniques, producing fusion upon the three major rays.

2. How do these techniques bring about

a. Illumination of the mind.

b. Imaginative capacity of the sentient body.

c. An inspired life.

Another point should here be made; Disciples upon the minor rays likewise employ one or other of

these three major techniques. Fourth ray disciples employ the second ray technique, as do sixth ray

disciples; disciples upon the fifth ray employ the first ray technique. It is interesting to note that (prior

to the first initiation) the personalities of all aspirants to this great expansion of consciousness will be

found upon the third ray which is—like the solar plexus centre—a great clearing house for energies,

and a great transmuting station, if I may use this term.

The first ray technique must, therefore, do the following things and produce the following results:

1. The divine will must be evoked, of which the mind aspect is the reflection, and the brain (or the

phenomenal appearance) the shadow. This brings into functional activity upon the physical plane what

is called in theosophical books, Atma, or the first qualified differentiation of the monadic Life. The

quality is often called the spiritual will.

2. The evocation of this will produces an illumination of the mind, differing from the illumination

achieved through ordinary meditation and about which much has been written in the mystical books.

This latter illumination is essentially the evocation of the intuition, which brings the illumination of

direct knowledge to the mind. The one to which I here refer is, symbolically speaking, related to the

state of consciousness of the Creator when He sent forth the phenomena-producing fiat: "Let there be

Light."

3. This illumination, coming from the highest aspect which man can conceive follows a direct line of

approach, or pours down through a direct channel from

a. The level of Atma, or that centre of spiritual will which is dynamic and effective but seldom called

into play, to the will petals of the egoic lotus, upon which I touched in A Treatise on Cosmic Fire.

These petals are the reflection in the soul of this particular aspect of energy.

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b. From this layer of petals to the mind body.

c. From the mind body to the brain.

d. From the brain, in due and set time, to the centre at the base of the spine, thus arousing the kundalini

fire.

It will interest students to note how the first ray disciple, when employing this first ray technique of

fusion, ends by producing second ray characteristics of which illumination, producing understanding

love and sympathetic cooperation, is the predominant note. The second ray disciple, through rightly

applied technique, produces curiously enough, third ray results, of which the use of the creative

imagination is the outstanding characteristic. The third ray disciple through the development of the

"power to inspire" adds to his innate qualities certain definitely first ray potencies. All are, however, subordinated to the second ray nature of the divine expression in this solar system.

The technique of Fusion, employed by the second ray disciple, will produce the following results:

1. Increased sentient response to the world soul and to the environment in which the disciple finds

himself will increasingly be achieved.

2. This is largely done through the cultivation of the creative imagination. This is one of the great

building attributes of deity. It is brought about by the evocation of the love nature and, as earlier noted,

brings in soul power in full tide. In the world of phenomenal appearance, the soul is the creating agent,

the major building factor, the constructor of forms, and, through the Technique of Fusion, the power to

imagine or to use imaginative thought power (in conjunction with the faculty to visualise, to wish, to

dream into being) is definitely and scientifically developed.

3. This creative tension or one-pointed focus of imaginative dreaming swings the astral body into

complete subordination to the soul. This fact is hinted at in The Bhagavad Gita where, upon the battle

field of Kurukshetra, Arjuna suddenly sees the form of God wherein all forms constitute the One Form.

The battle is then over. The soul is in complete control; no sense of separativeness is again possible.

4. The channel through which this synthesising and creative energy pours down is as follows:

a. From the Monad to the love petals of the egoic lotus.

b. From these love petals to the astral vehicle, energising all astral matter found in the equipment of the

phenomenal man. "The spirit of God moves upon the face of the waters "

c. From thence to the solar plexus centre.

d. From that centre to the heart centre. The needed duality connected with the astral body thus appears.

We have here also a correspondence to the descent of the fire of the will to the base of the spine with its

subsequent raising, along the spinal column, to the head.

The third ray disciple, employing the Technique of Fusion, finds that:

1. It evokes a full functioning of the divine creative faculty. It will be apparent at this point how

important is motive, for it determines the line of activity and differentiates man's activity into what is called (by esotericists) black and white magic. It is interesting also to note that it is the very rare man

indeed who swings into the field of so-called black magic. This indicates, does it not, my brother, the

extraordinarily triumphant work of the Great White Lodge.

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2. The fiat which initiated this creative activity, as far as it relates to man, has been inadequately

couched in the words: "Let the earth bring forth abundantly", thus inaugurating the age of creativity.

This creative fecundity has steadily shifted during the past few thousand years into the creation of those

effects of which ideas are the cause, producing within the creative range of man's mind:

a. That which is useful and so contributing to man's present civilisation.

b. That which is beautiful, thus gradually developing the aesthetic consciousness, the sense of colour,

and the recognition of the use of symbolic forms in order to express quality and meaning.

3. As a result of the disciple's use of this technique, there is brought about an increased vital livingness,

and a dynamic inflow of spiritual life into the physical plane experience. The disciple becomes

"inspired" by the fire of love, and this evokes the "service of creation" as an expression of that love.

4. The power which inspires him and which makes him dynamic and creative in his environment comes

likewise from the will aspect of the Monad, sweeping the higher mind into activity upon the higher

mental level which is that on which the creative ideas of God emerge in form to be recognised by the

human consciousness.

5. The channel of approach or of downflow is as follows:

a. From the will aspect of the monadic life to that level of consciousness and of energy which we call

that of the higher mind.

b. From the higher mind to the knowledge petals of the egoic lotus.

c. From these vortexes of force to the lower or concrete mind—that in which the average intelligent

man familiarly works—to the throat centre and from thence immediately to the sacral centre (the centre

of physical plane creation or reproduction). From there it is raised again to the throat centre where the

creative physical urge is transmuted into artistic or literary creation in some form or another, and later

still into the power to create groups or organisations which will express some idea or some thought

which emanates from the Mind of God, and which demands immediate precipitation upon earth.

The result of this inflow of supremely high energies is that the processes set in motion by the

Technique of Integration are completed and the rays of the lower man are welded or fused into the

Personality Ray. This itself is later blended with the egoic ray, enabling that spiritual Identity which

we recognise as standing behind phenomenal man to work through both these rays, thus bringing about

a correspondence to that grouping within the divine expression which we call the major and minor rays.

The rays of the triple lower nature then form one single avenue through which the soul, and later the

energy of spirit can contact the larger Whole in manifestation upon the physical, astral and mental

planes. When the Techniques of Integration and Fusion have done their intended work, this spiritual

Identity can work in service to humanity and in cooperation with the Plan in the three worlds of human

endeavour and in the five states of consciousness, human and superhuman. This brings the disciple to

the period wherein the third initiation can be taken; then still higher forces can be brought into play and

the Technique of Duality can be considered, mastered and used. It will be obvious to you that I cannot

give you the rules of this technique, as they constitute part of the veiled secrets of initiation. Though

duality is emphasised, it is a duality which produces simplification, merging and synthesis. Man is

then viewed as a duality of spirit and matter and not as the well known triplicity of spirit, soul and

body.

Now let us for a moment consider the Technique of Fusion. The keynotes of the three techniques are

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as follows:

First Ray.........................Isolated Unity.

Second Ray.....................Inclusive Reason.

Third Ray........................Presented Attributes.

The first thing the disciple who seeks to use these techniques undertakes is to arrive at an

understanding (practical, experimental and subjective) of the appropriate phrase for his ray. Let me

paraphrase or elucidate each of them, inadequately perforce owing to the lack of comprehension and

the limited evolution of the average disciple, but in any case in order to bring suggestion to your minds.

Isolated Unity is that stage of consciousness which sees the whole as one and regards itself, not

theoretically but as a realised fact, as identified with that whole. It is a whole which is "isolated" in the consciousness of the man, and not the man himself who regards himself as isolated. The word

"isolated" refers to that complete organised organism of which the man can feel and know himself to be

a part. The word "unity" expresses his relationship to the whole. It will be apparent therefore that this whole is something progressively realised. For the bringing about of this progressed realisation the

great expansions of consciousness, called initiations, have been temporarily arranged as a hastening or

forcing process. This progression of realised "isolations in unity" may begin with the disciple's group, environment or nation and, through right use of the understanding, will end by enabling him to isolate

the whole divine scheme or living structure, and to identify himself with it in an active capable manner.

The result of meditation upon this theme will be:

1. A definite illumination of the mind, for it will then be at-one with the Universal Mind and all the

ways of God and the plans of God will stand revealed to him.

2. The creative imagination will be powerfully evoked in response to this revelation, and modes and

methods of cooperation will be sentiently developed and the disciple will become a creative cooperator

and not just an obedient servant of the Plan.

3. His life will be then inspired by the desire to serve humanity and to cooperate with the Custodians of

the Plan. This will bring in the full tide of soul life, producing temporarily a violent conflict between

the personality ray and the soul ray, but also producing a steady subordination of the lower to the

higher, of the minor to the major.

I cannot too strongly call to your attention that I am not here dealing with the normal service and the

self-enforced cooperation of the aspirant—a cooperation based upon theory and a determination to

prove theory and plan and service to be evolutionary facts—but with that spontaneous illumination,

creativity and inspiration which is the result of the use of the Technique of Fusion by the soul—by the soul, and not by the aspiring struggling disciple. Here lies the clue to meaning. We are dealing

consequently with that stage of development wherein, in deep contemplation, the man is consciously

merged with the soul and that soul, in meditation, decides, plans and works. He functions as the soul

and has achieved a definite measure of success in living as a soul, consciously upon the physical plane.

This particular technique of meditation involves the use of the head centre, demands the ability to focus

the consciousness in the soul form, the spiritual body, and, at the same time, to preserve soul

consciousness, mind consciousness and brain consciousness—no easy task for the neophyte and

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something which lies far ahead for the majority of students who read these words. This condition has

been described as "the intensest reflection of the man, isolated in God Who is the negation of isolation

and is nevertheless the Whole which is set apart from other Wholes." When this state of awareness has

been achieved (and Patanjali hints at it in the last book of the Sutras) the disciple becomes invincible

upon the physical plane, for he is completely unified and linked up with all aspects of himself in the

greater Whole of which he is a part, is fusing all attributes and is at-one with the Whole, not simply

subjectively and unconsciously (as are all human beings) but in full, waking, understanding awareness.

Inclusive Reason, which is the theme for the initiatory meditation of the second ray disciple, produces

that inherent divine capacity which enables the detail of the sensed Whole to be grasped in meticulous

entirety. This wide, yet detailed, scope or universal recognition is extremely difficult for me to explain

or for you to understand. The second ray has been called the Ray of Detailed Knowledge and where

this term has been employed, the beginner has necessarily laid the emphasis upon the word "detail". It might rather be called the Ray of Detailed Unity or the Ray of the Divine Pattern, or of beauty in

relationship. It involves on the part of the disciple a very high point of synthetic comprehension.

You will note how, in all these three keynotes for advanced meditation, there is the calling of the

disciples attention to those related arrangements which constitute the whole when brought into relation

with each other. The word "isolated", the words "detail" and "presented" would seem to indicate separative recognition, but this is emphatically not so. They simply indicate and refer to the intricate

internal life of the organised creation of God wherein the consciousness (released from all material

pettiness and self-centredness) sees not only the periphery of the Whole but the beauty and purpose of

every aspect of the inner structure. Just as the average, yet unthinking human being knows that he is a

person of intricate design, of multiple interior organisms which produce an aggregate of living forms,

co-related and functioning as a unity, but of which he in fact knows nothing except their general nature,

so the aspirant upon the probationary path may see the whole of which he is similarly a part. Just as the

intelligent student of humanity and the highly educated thinker knows in greater detail and fuller

comprehension the general equipment and more detailed purpose of the organised whole which we call

a man, so the disciple, in the early stages of his career upon the path of discipleship, comes to see and

grasp wider aspects of the inner relationships of the organised organism through which Deity is

working out His Plans and Purposes. Just as the trained physician, who is also a trained psychologist (a

rare thing to find) views the human body and its energies, so the disciple upon the later stages of the

Path also grasps the plans, purposes and materialised ideas of God. This is but a feeble effort in my

attempt to show the vastness of the knowledge required when a man begins to use these three seed

thoughts in meditation. The living structure as it expresses ideas, the intricate beauty of the inner

relationships within the expressing Whole, the circulation of the energy which is working out the divine

Idea, the points of force and local points of energy which act as power and light stations within that

Whole—all these stand revealed to the man who is permitted, as a soul, to meditate upon such a phrase

as inclusive reason.

The reason here referred to is that pure intuitional infallible comprehension which grasps cause and

effect simultaneously, and sees why and whence and to what end all things are moving. It is not

possible for the aspirant to take these words into his meditation and profit greatly thereby, for he will

be meditating as an aspiring mind, and not as a soul. No matter, therefore, how great his effort, it will

be the material more than the consciousness aspect and pattern which will engross his attention. When

he has reached the point where he can meditate both as a soul and as a mind, involving also the brain

reaction, then he will understand the purpose of these words and will view both the symbol, the inner

living structure and the emerging conscious ideas with a synthetic comprehension and a simultaneity of

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reception which it is impossible for me to put into words.

You might well ask me here of what profit is it then for me to write these things at all, and to say much

that I have said in this Treatise. I would reply: There are a few today, and there will be an increasing

number in the next two decades, who—grasping the beauty of the presented idea—will be urged by

their souls to work towards these ends. By so doing, they will succeed in raising the consciousness of

the entire human family.

The results of using this meditation on the synthetic detail of the manifested Life will be

1. The realisation of the true significance of Light and the revelation of the meaning of what has been

called in esoteric books, "the heart of the Sun", which is the inner point of life in all manifested forms.

Illumination of the mind will be seen to be direct and infallible and will usurp the place of the present

theoretical knowledge and belief.

2. The creative imagination will be occupied with those measures which will "throw the light" into the dark and unrelieved places in the (as yet) incomplete creative process. The man then works

consciously in the light, as a Light bearer. Perhaps my meaning will emerge more clearly to some of

you when I point out to you that the disciple usually sees himself as a point of intensified light within

the light of the world and then seeks to use that light (which is in him atomic, etheric and that acquired

as a soul) for the furtherance of the Plan.

3. This necessarily produces an intensified service to "those in dark places". The disciple will seek to bring the light of knowledge to them first of all, and then the light of Life. Ponder deeply on this

distinction.

Presented Attributes may appear to you a more simple phrase upon which to meditate and easier for the

average aspirant to contemplate and understand. Perhaps this apparent simplicity may be due to your

failure to comprehend the significance and meaning of the word "attribute".

This third ray meditation concerns itself essentially with inherent forces, and students would do well to

recognise the fact that there are inherent or innate qualities and attributes in the divine Whole which

remain as yet unrevealed, and are as much unexpressed as are the divine tendencies in the majority of

human beings. It is with these mysterious and slowly emerging energies that the man, ready for

initiation, will have to deal, and of them he will become increasingly aware. He has to learn to occupy

himself with the task of cooperating with those great Lives Who, working on formless levels, are busy

with the development of an inner and as yet unrealised development within the Whole, and which can

only be contacted and sensed by those on, or nearing, the Path of Initiation. There is a mystery within

the mystery. The four minor rays, or rays of attribute, are concerned with the attributes which are

definitely and slowly coming into expression and to fruition—knowledge, synthesis, beauty, science,

idealism and order. But there are others, further back behind the scenes, held in latency for the proper

period and time (if I may speak of these things in terms of modern usage), and these are the theme of

this higher meditation. Only those who have freed themselves from the thralldom of the senses can

truly thus meditate. The attributes of Deity might be divided into three main groups:

1. Expressing Attributes—those which are steadily emerging,—of which we are becoming conscious,

and which will constitute the major qualities and attributes of the fourth kingdom in nature, when the

evolutionary cycle has done its work.

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2. Presented attributes—those which (again using human phraseology) have presented themselves to

the consciousness of the advanced disciple, which are as yet not capable of interpretation nor can they

be comprehended by average human beings, but which are attributes of the Kingdom of Souls, and

which will distinguish that kingdom in its final stages. These latent attributes can be gradually

comprehended and brought into activity by those who can function as souls.

3. Undefined Attributes are those of which the Christ, the planetary Logos and Those great Lives of

Whose consciousness we can have no conception are becoming aware (note that phrase). For these

attributes we have no words, and it is needless for us even to guess at their nature or to ponder upon

their significance. They are as remote from our understanding as the aesthetic sense, group

philanthropy and world states are from the consciousness of the aboriginal savage.

In connection with the problem of "presented attributes", it might be stated that those which

characterise the soul and which cannot express themselves until the soul is consciously known and

steadily achieving control, could be illustrated through attention to the word Love. Love is such a

presented attribute, and it took a great Avatar, such as the Christ, to grasp for humanity and present to

humanity its significance. It has taken two thousand years for this presented attribute to take even the

form it has in the consciousness of the human family, and those of us who are students of world affairs

well know how unknown real love is. Even today, in relation to the entire planetary population, there

is only a very small group (a few million would be an optimistic speculation) who have even a

beginner's grasp of what the love of God really is.

Love is the presented attribute which is at this time working into manifestation. Wisdom began to

emerge in the time of the Buddha, and was the specified forerunner of love. Synthesis is another of the

presented attributes and is only now making its appeal for recognition—an appeal which can only

evoke response from the higher types of men, even though centuries have elapsed since Plato

endeavoured to picture forth the completeness of the Whole and the intricacy of the ideas which have

come forth as an expression of that Whole. Such great Revealers of emerging divine attributes as are

Plato, the Buddha or Christ differ radically from other Avatars in that They are so constituted that They

are focal points through which a new presented attribute can emerge as a thought form, and, therefore,

impinge definitely upon the minds of the racial thinkers. These Avatars are possessed by the attribute;

They intelligently comprehend it and are used to "anchor" the attribute in human consciousness. There

then ensues a long period of adjustment, development and emergence before the presented attribute

becomes the expressed attribute. The above few comments may serve to simplify your thought on

these abstruse matters, and give you a better idea of the true scope of these advanced meditations.

The result of using this meditation on the presented attributes will be:

1. The attributes already expressing themselves somewhat will achieve an intensified livingness in the

daily life expression of the disciple, and consequently in the lives of all whom he may touch. They will

form the stepping stones across the river of life down which the new attributes may come, presenting

themselves in the Persons of Those Who are destined to reveal them eventually to man. Just as,

symbolically speaking, the meditation on Inclusive Reason opens the way to the "heart of the Sun", so

this meditation brings in certain agencies and forces from the "central spiritual Sun", and these energies find their focal point through the medium of some revealing agent. Thus the problem of Avatars or of

the Messengers from the Most High, the Embodied Principles, and the Revealers of Divine Attribute

will gradually come to be understood in a new light, and grasped and understood as a possible goal for

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certain types of men.

2. This theme opens up a wide range wherein the creative imagination can roam, and provides a fertile

source of specialised divine expression. The purer the agent, the better should be the functioning of the

imagination, which is essentially the planned activity of the image making faculty. By its means,

subtle divine attributes and purposes can be presented in some form to the minds of men, and can thus

in time achieve material expression. This involves the higher sensitivity, power to respond

intuitionally, intellectual ability to interpret that which is sensed, focussed attention in order to "bring down" into manifestation the new potentiality and possibility of the divine nature, and an organised

stability and purity of life. Ponder on this.

3. This use of the creative imagination will appear to you immediately as constituting, in itself, a

definite field of service. Of this service, the highest of which you can know anything is that of the

Group of Contemplatives, connected with the inner planetary Hierarchy, Who are called Nirmanakayas

in the ancient books. They are entirely occupied with the task of sensing and with the endeavour to

express the presented attributes which must some day be as familiar to men (theoretically, at least) as

are the gradually expressing attributes of Love, Beauty or Synthesis today. On a much lower plane,

those of you who are occupied with the effort to make soul quality expressed factors in your lives are

beginning to perform, on your level of consciousness, a task somewhat similar to that of the Divine

Contemplatives. It is good training for the work you may have to do as you prepare for initiation. The

small lesson mastered (and many of you are finding it a hard lesson) leads inevitably to wider

opportunity in Service.

I have given enough information on which deeply to think and reflect. I have pointed out a goal which

is impossible of achievement as yet, but one which leads eventually to that assured faith which is based

upon direct knowledge and vision. I have briefly indicated the triple techniques of Integration, Fusion

and Duality, and have shown you how, by means of them, the three rays of the Personality, the Ego and

the Monad can be fused and blended until Deity, the essential divine Life, is revealed and from a

materialised Triplicity only an eventual Unity can be seen. We will next take up some of the problems

of Psychology, studying them from the angle of the soul.

3. Some Problems of Psychology

INTRODUCTION

What I have here to say should be of general interest. I intend to write with great simplicity, avoiding

the technical terms of academic psychology, and putting the human psychological problem so plainly

that real help may eventuate to many. These days are fraught with difficulty and it would sometimes

appear that the necessary environmental adjustments are so hard and the equipment so inadequate to

the demanded task that humanity is being asked to perform the impossible. It is as if the human frame

had accumulated so much physical disability, so much emotional stress and had inherited so much

disease and over-sensitivity that men fall back defeated. It is as if the attitude of man to the past, to the

present and to the future was of such a nature that there seems no reason for existence, that there is

nothing toward which to look, and no help to be found in retrospection.

I am, therefore, widely generalising. There are those to whom this generalisation does not apply, but

even they, if they are students of human affairs, of sociological conditions, and of human equipment,

are prone to question and at times to despair. Life is so difficult these days; the tension to which men

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are subjected is so extreme; the future appears so threatening; and the masses of men are so ignorant,

diseased and distressed. I am putting this gloomy picture before you at the start of our discussion in

order to evade no issue, to paint no silly optimistic and glamourous situation, or to portray no easy way

of escape which would only lead us deeper into the gloomy forest of human error and illusion.

Yet, could we but know it, present conditions indicate their own cause and cure. I trust that by the time

we have studied the problem (cursorily, I realise, for that is all that is possible) I shall have been able to

indicate a possible way out and to have offered such practical suggestions that light may appear in the

dense darkness, the future hold much promise, and the present much of experiment, leading to

improvement and understanding.

The major science today is Psychology. It is one that is yet in its infancy but it holds the fate of

humanity in its grasp and it has the power (rightly developed and employed) to save the race. The

reason for its greatness and usefulness lies in the fact that it lays the emphasis upon the relation of the

unit to the whole, to the environment and contacts; it studies man's equipment and apparatus of such

contact, and seeks to produce right adaptation, correct integration and coordination and the release of

the individual to a life of usefulness, fulfillment and service.

Some of the difficulties which have to be faced as one considers the conclusions of the many, many

schools of Psychology are based upon the fact of their failure to relate the many points of view to each

other. The same cleavage and even warfare is to be found within the confines of this science as are

found in the individual man or in the religious field. There is to be found a lack of synthesis, a failure

to correlate results, and a tendency to overemphasise one aspect of the ascertained truth to the

exclusion of others equally important. The outstanding weakness or weaknesses in an individual's

equipment or presentation of life (and also those of the group or social order) are considered to the

exclusion and even negation of other weaknesses not so obvious but equally crippling. Prejudice,

dependent upon a biassed scholastic training, often frustrates the outlook so that the weakness in the

psychologist's own equipment negates his efforts to aid the patient. The failure of education today to

take into consideration the whole man, or to allow scope for the activity of an integrating centre, a

central point of consciousness, and a determining factor within the mechanism of the one who must be

helped to adapt himself to his life condition—this above everything else is responsible for much of the

trouble. The assertion of the purely materialistic and scientific attitude which recognises only the

definitely proven, or that which can be proved by the acceptance of an immediate hypothesis, has led to

much loss of time. When again the creative imagination can be released in every department of human

thought we shall see many new things brought to light that are at present only accepted by the

religiously inclined and by the pioneering minds. One of the first fields of investigation to be benefited

by this release will be that of psychology.

Organised religion has, alas, much to answer for, because of its fanatical emphasis upon doctrinal

pronouncements, and its penalisation of those who fail to accept such dicta has served to stultify the

human approach to God and to reality. Its over-emphasis upon the unattainable and its culture of the

sense of sin down the centuries have led to many disastrous conditions, to interior conflicts which have

distorted life, to morbidity, sadistic attitudes, self-righteousness and an ultimate despair which is the

negation of truth.

When right education (which is the true science of adaptation) and right religion (which is the culture

of the sense of divinity) and right scientific unfoldment (which is the correct appreciation of the form

or forms through which the subjective life of divinity is revealing itself) can be brought into right

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relation to each other and thus supplement each other's conclusions and efforts, we shall then have men

and women trained and developed in all parts of their natures. They will then be simultaneously

citizens of the kingdom of souls, creative members of the great human family, and sound animals with

the animal body so developed that it will provide the necessary instrument upon the outer plane of life

for divine, human and animal revelation. This, the coming New Age, will see take place and for it men

are today consciously or unconsciously preparing.

We will divide the problems of psychology into the following groupings:

1. The Problems of Cleavage, leading frequently to the many ways of escape, which constitute the bulk

of the modern complexes.

2. The Problems of Integration, which produce many of the difficulties of the more advanced people.

3. The Problems due to Inheritance, racial, family, etc., involving the problems of inherited diseases,

with consequent crippling of the individual.

With this third group I shall deal very little. There is not much to be done save to leave to time and

greater wisdom much of the solution, coupled with an effort to bring amelioration to the individual thus

afflicted, to supply glandular deficiency, training in self-control if possible, and the bringing of the

physical vehicle to as high a point of development as may be possible within limits. The time is

coming when every infant will early be subjected to certain tests and become the recipient of skilled

care so that the apparatus of contact may be as usable as possible, as adaptive as may be, and as sound

as it can be rendered. But I would here remind you that no physical equipment can be brought beyond

a certain point of development in any one life—a point determined by the stage reached under the

evolutionary process by racial factors, by the quality of the subtle or subjective nature, by past

experience and by soul contact (distant, approaching or already made), and by the mental equipment.

For the right understanding of our subject, and of my method of handling it, I would like to lay down

four fundamental propositions:

1. That in time and space, man is essentially dual, consisting of soul and body, of intelligent life and

form, of a spiritual entity and the apparatus of contact—the body nature whereby that entity can

become aware of worlds of phenomena and states of consciousness of a nature different to those on its

own level of awareness.

2. That this body nature consists of the physical outer form, the sum total of vitality or the etheric body

(which science today is rapidly coming to recognise), the sensitive, emotional, desire body, and the

mind. Through the physical body contact is made with the environing tangible world; through the vital

body the impulses come which produce direction and activity upon the physical plane; through the

sensory vehicle the astral or emotional nature originates the bulk of those desires and impulses which

direct the undeveloped or average man, and which can be called desire-impulses or the wish-life of the

individual; through the mind comes eventually intelligent understanding and a life directed by purpose

and planning instead of desire.

3. That human unfoldment proceeds by a series of integrations, of processes of coordination or

synthesis, involving as they do (particularly when the intelligence is beginning to control) a sense of

cleavage and of duality. These integrations, as far as humanity is concerned, either lie far behind in the

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past, are proceeding at this time, or lie ahead in the future.

Past Integrations.

Between the animal body and the vital body.

Between these two and the sensitive desire nature.

Between these three and the lower concrete mind.

Present Integrations.

Between these four aspects thus producing a coordinated personality.

Future Integration.

Between the personality and the Soul.

There are other and higher integrations but with these we need not here concern ourselves. They are

reached through the processes of initiation and of service. The point to be remembered is that in racial

history, many of these integrations have already taken place unconsciously as the result of life-

stimulation, the evolutionary urge, the normal processes of living, experience through contact with the

environment, and also of satisfaction leading to satiety of the desire nature. But there comes a time in

racial unfoldment, as in the lives of individuals, when the blind process of evolutionary acquiescence

becomes the living conscious effort, and it is right at this point that humanity stands today. Hence the

realisation of the human problem in terms of modern psychology; hence the widespread suffering of

human units everywhere; hence the effort of modern education; and hence also the emergence in every

country on a wide scale and in increasingly large numbers of three kinds of people:

Those conscious of cleavage.

Those achieving integration with much pain and difficulty.

Personalities, or integrated and therefore dominant people.

4. That at the same time in every country, men and women are proceeding towards a still higher

synthesis and achieving it:—the synthesis of soul and body. This produces a sense of destiny,

individual and racial; a sense of purpose, and of plan. It produces also the unfoldment of the intuition

(the sublimation of the intellect, as that was the sublimation of the instinctual nature) and the

consequent recognition of the higher ideas and idealism, and of those basic truths which when

disseminated among the thinking people of the world, will produce great mental and material changes,

with their transitory accompaniments and upheaval, of chaos, experiment, destruction and rebuilding.

Humanity provides a cultural field for all types, i.e. for those who are today expressions of past

integrations, and those who are in process of becoming thinking human beings. The two earliest

integrations, between the vital body and the physical form, and between these two and the desire

nature, are no longer represented. They are universal and lie below the threshold of conscious activity

and far behind in racial history. The only field in which they can be studied is in those processes of

recapitulatory history of infancy wherein one can see the power to move and respond to the sensory

apparatus, and the power to express desire, most clearly demonstrated. The same thing can also be

noticed in infant and savage races. But the third stage of integration, that of gradual mental

development, is proceeding apace and can be, and is being, most carefully studied. Today, modern

education is occupied almost exclusively with this stage and when educators cease to train the brain

cells or to deal with the evocation of memory, and when they cease to regard the brain and the mind as

one, but learn to differentiate between the two, then great strides forward will be made. When the child

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receives training in mind control and when that mind is taught to direct the desire nature and the brain,

producing direction of the physical vehicle from the mental level, then we shall see these three

integrations carried forward with precision and with rapidity. Attention will then be given to the

integration of the personality, so that all three aspects shall function as one unit. We have, therefore:

1. The child state, in which the three first integrations are brought about, and the objective of the

educational procedure will be to effect this with the minimum of difficulty.

2. The human state, dealing with the integration of all the aspects into one functioning self-conscious,

self-directed personality.

3. The spiritual state, dealing with the integration of the personality and the soul, thus evoking the

consciousness of the Whole. When this is accomplished, group consciousness is added to self-

consciousness, and this is the second great step on the way to God consciousness.

The difficulty today is that we have on every hand people at all different stages in the integrative

process; all of them in a "state of crisis" and all of them therefore providing the problems of modern

psychology.

These problems may be divided more precisely into three major groupings:

a. The Problems of Cleavage. These in their turn are of two kinds:

1. The problems of integration.

2. Those arising out of a sense of duality.

This sense of duality, as the result of realised cleavage, ranges all the way from the "split personality"

difficulties of so many people to those of the mystic with his emphasis upon the lover and the loved,

the seeker and the sought, upon God and His child.

b. The Problems of Integration, which produce many of the difficulties of the more advanced people.

c. The Problems of Stimulation. These arise as the result of an achieved synthesis and integration,

producing consequently an inflow of unaccustomed energy. This inflow may express itself as a high

voltage ambition, as a sense of power, as desire for personality influence or as true spiritual power and

force. In every case, however, comprehension of the resultant phenomena is required, and most careful

handling.

Arising from these problems we find also—

1. Mental Problems. Certain definite complexes occur when the integration of the mind with the three

lower aspects has been brought about, and some clear thought about them will be useful.

2. The Diseases of Mystics. These are concerned with those attitudes of mind, those complexities of

idea and those "spiritual enterprises" which affect the mystically inclined or those who are aware of the spiritual dualism of which St. Paul wrote in the Epistle to the Romans. He wrote as follows:

"For we know that the law is spiritual: but I am carnal, sold under sin.

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For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.

If then I do what I would not, I consent under the law that it is good.

Now then it is no more I that do it, but sin that dwelleth in me.

For I know that in me (that is, in my flesh), dwelleth no good thing: for to will is present with me; but

how to perform that which is good I find not.

For the good that I would, I do not: but the evil which I would not, that I do.

Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.

I find then a law, that, when I would do good, evil if present with me.

For I delight in the law of God after the inward man:

But I see another law in my members, warring against the law of my mind, and bringing me into

captivity to the law of sin which is in my members.

O wretched man that I am! Who shall deliver me from the body of this death?" (Romans VII, 14-24)

These difficulties will call for increasing attention as the race proceeds towards personality integration

and from thence to soul contact.

It will be apparent to you, therefore, how wide is our subject and of what real importance. It will be

obvious to you also that much of our nervous disease, our inhibitions, suppressions, submissions, or

their reverse aspects, are tied up with this whole process of successive syntheses or fusions.

Two points should be touched upon here: First, that in any consideration of the human being—whether

we regard him simply as a man or as a spiritual entity—we are in reality dealing with a most complex

aggregate of differentiated energies, through which or among which the consciousness plays. This

consciousness is, in the early stages, nothing more than a vague diffused awareness, undefined,

unidentified and free from any definite focus of attention. Later, it becomes more awake and aware

and the focus becomes centred in the realm of selfish desire, and its satisfaction and assuagement. To

this condition we can give the general name of the "wish life" with its objective, personal happiness,

leading eventually to consummated desire, but a consummated desire postponed till after death and to

which we have given the name "heaven". Later (again as the mind nature integrates with the other

more developed aspects), we have the emergence of a definitely self-conscious entity, and a strictly

human being, characterised by intelligence, comes into active expression. The focus of attention is still

the satisfaction of desire, but it is the desire to know, the will to understand through investigation,

discrimination and analysis.

Finally comes the period of personality integration wherein there is the will-to-power, with self-

consciousness directed to the domination of the lower nature, and with the objective of the domination

of the environment, of other human beings in small or large numbers, and of circumstance. When this

has been grasped and understood, the focus of attention shifts into the realm of the higher energies, and

the soul factor becomes increasingly active and prominent, dominating and disciplining the personality,

interpreting its environment in new terms, and producing a synthesis, hitherto unrecognised, between

the two kingdoms of nature—the human and the spiritual.

Throughout all these processes we see the bringing together of many types of energy, all of them

distinguished by quality of some kind or another, which—when brought into relation with each other—

produce first of all a period of chaos, of anarchy and of difficulty. Later ensues a period of synthesis,

of organised activity and of a fuller expression of divinity. But there remains for a long time the need

for recognition of energy and its right use.

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The second point I seek to make is that these inner energies make their contact through the medium of

the vital or etheric body, which is composed of energy streams; these work through seven focal points

or centres of force in the etheric body. These centres of energy are found in close proximity to, or in

relation to, the seven sets of major glands:

1. The pineal gland.

2. The pituitary body.

3. The thyroid and para-thyroid glands.

4. The thymus gland.

5. The pancreas.

6. The adrenals.

7. The gonads.

These centres are:

1. The head centre.

2. The centre between the eyebrows.

3. The throat centre.

4. The heart centre.

5. The solar plexus centre.

6. The centre at the base of the spine.

7. The sacral centre.

These centres are closely concerned with the endocrine system, which they determine and condition

according to the quality and source of the energy which flows through them. With this I have dealt at

length in my other books, and so shall not here enlarge upon it beyond calling your attention to the

relation between the centres of force in the etheric body, the processes of integration, which bring one

centre after another into activity, and the eventual control of the soul, after the final at-one-ment of the

entire personality.

Only when modern psychologists add to the amazingly interesting knowledge they have of the lower

man, an occidental interpretation of the oriental teaching about the centres of force through which the

subjective aspects of man—lower, personal and divine—are to be expressed, will they solve the human

problem and arrive at an understanding of the technique of unfoldment and of integration which will

lead to intelligent comprehension, a wise solution of the difficulties, and a correct interpretation of the

peculiarities with which they are so frequently confronted. When to this acceptance can be added a

study of the seven major types, the science of psychology will be brought another step nearer its

eventual usefulness as a major instrument in the technique of human perfecting. They will be greatly

helped also by a study of astrology from the angle of energy contacts, of the lines of least resistance,

and as one of the determining influences and characteristics of the type under consideration. I refer not

here to the casting of a horoscope with the objective of discovering the future or of determining action.

This aspect of astrological interpretation will become less and less useful as men achieve the power to

control and to govern their stars and so direct their own lives. I refer to the recognition of the

astrological types, of their characteristics and qualities and tendencies.

Bearing in mind the analysis earlier made of the various aspects of the human being, which—during

the evolutionary process—are gradually fused into one integrated person, let us remember that the

fusion effected and the changes brought about are the result of the steady shift of the consciousness. It

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becomes increasingly inclusive. We are not dealing here with the form aspect as much as with the

conscious realisation of the dweller in the body. It is in this region that our problems lie, and it is with

this developing consciousness that the psychologist has primarily to deal. From the angle of the

omniscient soul, the consciousness is limited, disturbed, exclusive, self-centred, distorted, erratic and,

in the early stages, deceived. It is only when the processes of development have been carried forward

to a relatively high point and the awareness of duality is beginning to emerge, that the real problems

and the major difficulties and dangers are encountered and the man becomes aware of his situation.

Before that time, the difficulties are of a different nature and revolve largely around the physical

equipment, are concerned with the slowness of the vital reactions and the low grade desires of the

animal nature. The human being is, at that stage, largely an animal, and the conscious man is deeply

hidden and imprisoned. It is the life principle and urge which dominate and the instinctual nature

which controls. The solar plexus is the seat of the consciousness and the head and brain are inactive.

It should also be remembered here (as I have oft pointed out) that the reality which we call the soul is

basically an expression of three types of energy—life, love and intelligence. For the reception of these

three energies, the triple lower nature has been prepared and the intelligence aspect reflects itself in the

mind, the love nature in the emotional desire body, and the life principle in and through the etheric or

vital body. As regards the physical body in its more dense expression (for the etheric body is the more

subtle aspect or expression of the physical body), the soul anchors itself in two streams of energy at

two points of contact: the life stream in the heart and the consciousness stream in the head. This

consciousness aspect is itself dual, and that which we call self-consciousness is gradually unfolded and

perfected until the ajna centre, or the centre between the eyebrows, is awakened. The latent group-

consciousness, which brings realisation of the greater Whole, is quiescent for the greater part of the

evolutionary cycle, until the integrative process has proceeded to such a point that the personality is

functioning. Then the head centre begins to awaken and the man becomes conscious in the larger

sense. Head and heart then link up, and the spiritual man appears in fuller expression.

This, I know, is familiar teaching to you but it is of value briefly to recapitulate and get the picture

clear. Bearing these premises in mind, we will not deal with the earliest difficulties but will begin with

those of modern man, and with those conditions with which we are all too sadly familiar.

a. PROBLEMS OF CLEAVAGE

Thinkers are today awakening to this particular type of difficulty and finding the cleavages in human

nature so widespread and so deep seated in the very constitution of the race itself that they are viewing

the situation with much concern. These cleavages seem basic, and produce the divisions we find

everywhere between race and race and between religion and religion, and can be traced back to the

fundamental condition of manifestation which we call the relationship of positive and negative, of male

and female and, esoterically speaking, of the sun and the moon. The mystery of sex itself is bound up

with the re-establishment of the sense of unity and of balance, of oneness or of wholeness. In its higher

human aspect, this sexual differentiation is only the symbol or lowest expression of the cleavage or

separativeness of which the mystic is aware and which makes him seek at-one-ment or union with what

he calls divinity. In between this physical cleavage and this spiritual recognition of divinity lie a large

number of lesser cleavages of which man becomes aware.

Behind all of this is to be found a still more fundamental cleavage—that between the human kingdom

and the kingdom of souls—a cleavage in consciousness more than in fact. The cleavage between the

animal and the human kingdom has been largely resolved through the recognition of the physical

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identity of the animal nature and the uniformity in expression of the instinctual nature. Within the

human family, the various cleavages of which man is so distressingly aware will be bridged and ended

when the mind is trained to control and to dominate within the realm of the personality and is correctly

used as an analytical, integrating factor instead of as a critical, discriminating, separative factor. The

right use of the intellect is essential to the healing of the personality cleavages. The cleavage between

personality and the soul is resolved by the right use of:

1. The instinctual sense of divinity which leads to reorientation in the right direction. This leads to—

2. The intelligent use of the mind so that it becomes consciously aware of the soul and of the laws

which govern soul unfoldment.

3. The intuitive recognition of reality, which resolves the differentiated parts into a unit, producing

illumination.

4. This illumination reveals the essential oneness which exists on the inner side of life and negates the outer appearance of separativeness.

Thus it will be apparent to you that the cleavages are "healed" by a right and intelligent use of the

quality aspect of the form nature:

1. Instinct distinguishes the automatic physical nature, the vital or life vehicle and the desire nature. It works through the solar plexus and the organs of reproduction.

2. Intelligence distinguishes the mind aspect or mental vehicle, and works through the clearing house of

the brain, and through the ajna and throat centres.

3. Intuition distinguishes the soul nature and it works through the mind, the heart centre and the head

centre. From these three major points the soul governs eventually the personality.

I commend these ideas to your careful consideration and assure you that rightly understood they will

aid in the solution of the problems connected with the various cleavages in human nature.

There is no cleavage to be found today between the vital body and the physical body. There is only at

times a partial cleavage and what one might call a "loose connection". The two streams of living

energy—life and consciousness—are usually anchored in the head and heart. In the case of certain

forms of idiocy however, the consciousness stream is not anchored at all in the body, but only the life

stream has made its contact in the heart. There is, therefore, no self-consciousness, no power of

centralised control and no capacity to direct action or to provide in any way a life programme or plan.

There is only responsiveness to aspects of the instinctual nature.

Certain forms of epilepsy are due to what we might call "a loose connection", the consciousness stream

or thread of energy is subject at times to withdrawal or abstraction, and this produces the familiar

epileptoid symptoms and the distressing conditions seen in the usual fit. In a lesser degree, and

producing no permanent, dangerous results, the same basic cause produces the so-called "petit mal" and

certain types of fainting fits; these are caused by the brief and temporary withdrawal of the thread of

consciousness energy. It should be remembered that when this withdrawal takes place and there is a

separation of the consciousness from the vehicle of conscious contact, all that we understand by the

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term consciousness, such as self-consciousness, desire and intelligence, is abstracted and only life and

the consciousness inherent in the physical body cells remain.

As a rule, however, the average man today is a closely knit and functioning unit. (This is true whether

one is considering the unevolved masses or the materialistically minded citizens of the world.) He is

firmly integrated physically, etherically and emotionally. His physical body, his vital body and his

desire nature (for emotion is but expressed desire of some kind or another) are closely knit. At the

same time there can be a weakness in the etheric integration, of such a nature that there is a low vitality,

a lack of desire impulses, a failure to register adequate dynamic incentives, immaturity and sometimes

obsession or possession. Frequently what is called a lack of will and the labelling of a person as

"weak-willed" or "weak-minded" has in reality nothing to do with the will, but is apt to be the result of this feeble integration and loose connection between the consciousness and the brain which renders the

man negative to the desire impulses which should normally stream through into his brain, galvanising

his physical vehicle into some form of activity.

The will, which usually demonstrates itself through a programme or ordered plan, originates in the

mind and not on the desire levels of awareness, and this programme is based on a sense of direction and

a definite orientation of the will to a recognised objective, and it is not, in these cases, the cause of the

difficulty. The trouble is simpler and lies nearer home. The handling of these difficulties and their

right solution is of a definitely material nature, and the trouble is frequently overcome by increasing the

vitality of the body, building up the etheric body, through sunshine, vitaminous foods and exercise,

plus correct treatment and balancing of the endocrine system. Along these lines much work is being

done today and the less serious forms of etheric cleavage are rapidly yielding to treatment. Lack of

vitality, immaturity, depression based upon a weak vital connection and lack of interest in life (so

prevalent at this time) will become less frequent.

I cannot here deal at length with the problems of obsession, due to the withdrawal of the self-conscious

aspect of the dweller in the body. This process of abstraction leaves only a living shell, an empty

house. Too much would have to be considered for a treatise such as this. It is not easy for the

scientific psychological investigator to accept the premise of the substitution of the consciousness of

another entity in the place of the consciousness of the one who has been unable to hold the link within

the brain with adequate positiveness. But, speaking as one who knows, such cases frequently occur,

leading to many of the problems of so-called "split personality" which is in reality the ownership of a particular physical body by the two persons—one providing the life stream (anchored in the heart) and

the other providing the stream of consciousness (anchored in the brain) and thus controlling the body

directing its activities and expressing itself through the organs of speech. Sometimes this possession

alternates between the two individuals concerned. Sometimes more than two are concerned, and

several persons upon the inner side of life use the same physical body. Then you have multiple

personalities. This is however due to a definite weakness in the etheric connection of the original

dweller; or again it may be due to that dweller's great dislike for physical incarnation; again it may be

caused by some shock or disaster which suddenly severs the link of consciousness, and in this latter

case there is no hope of restoration. Each case has to be diagnosed and dealt with on its individual

merits and preferably by dealing directly with the real dweller when he is "at home in his own

dwelling". Furthermore, the consciousness of this dweller is sometimes so strongly orientated in

directions other than those of physical existence that a process of abstraction has taken place, with the

focus of the conscious interest elsewhere. This is the undesirable side or expression of the same power

of abstraction which enables the mystic to see his visions and to participate in heavenly happenings,

and which enables the advanced adept to enter into the state of Samadhi. In the one case, the vehicle is

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left unguarded and the prey of any passing visitor; and in the other it is left duly guarded and positively

attentive to the call and the note of its owner.

It is not possible for me to do more than hint at these various explanations and so start investigators

with open minds and the willingness to accept unusual hypotheses, along a trail which may lead them

into the valley of understanding. The clue to success in eliminating these types of difficulty lies in pre-

natal care and study of hereditary taints; syphilis and the other venereal diseases are potent

predisposing causes. The right culture of the body nature after birth and the development in the child

of a positive sense of himself, thus making him positive in thought and training his sense of self-

identity—all these are sound helps towards the elimination of this type of trouble. The tendency today

to emphasise the vitamins in food and to give a balanced diet is all to the good.

The true sense of cleavage and really serious difficulty comes, however, when two things have

occurred. These might be stated to be as follows:

1. The self-consciousness of the man has reached a point where his desires are so dominant and

compelling that he becomes aware of their strength, and also simultaneously of his inability truly to

satisfy them, coupled with the recognition that there is an aspect of himself which does not truly want

to do so. The sense of frustration then descends upon him and he becomes painfully aware of what he

wants and of what he would be if his desires were met and satisfied. He is then torn in two directions:

his desire-mind keeps him dwelling in the realm of longing, of hope and of wish, whilst his brain and

his physical nature bring to him the conviction that nothing he wants is possible and if possible, does he

really want it? This is true of the man whose objective is the satisfaction of his material longings or of

the man who is responding to the desire for intellectual or spiritual satisfaction. In the one case the

cleavage begins to appear in the lower aspects of his desire nature. In the other it appears in the higher

aspects, but in both cases the lines of the cleavage are clear. The conflict has begun and two

possibilities lie ahead:

a. Eventual acquiescence of a nature which ends the life in futility, deep depression and a sense of

frustration which runs all the way from a submissive life of acceptance to those many ways of escape

which push a man into the dream world, into the land of illusion, into a state of negativity and even

over the border to death through self-destruction.

b. A furious conflict, based on a refusal to be moulded by circumstance or environment. This drives a

man on to success and to achievement of his desire or it breaks him on the wheel of life, either

physically or mentally.

2. Cleavage comes also when the man fails to use his God-given intellect and so is unable to choose

between the essentials and the non-essentials, between right direction and wrong goals, between the

various satisfactions which appeal to the various aspects of his lower nature and eventually between the

higher and the lower duality. He must learn to grasp the distinction between:

a. Submission to the inevitable and submission to the urge of his own desire.

b. Recognition of capacity and recognition of potentiality. Many conflicts would be solved through the

summation, understanding and right use of recognised assets, thus eliminating impossible goals and the

consequent inevitable frustration. When this part of the conflict has been overcome, then potentiality

can emerge in recognition and become power in expression.

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c. Recognition of individual goals and group goals, between the ability to be social or anti-social.

Much is being done along these lines but the emphasis is still upon the individual and not upon the

group. When this is the case, we become responsible for anti-social groups.

I have mentioned only three of many possible recognitions but the resolution of the cleavage for which

these are responsible will result in the liberation of a large majority of sufferers. It might perhaps be

said that the release of many whose cleavage lies primarily in the realm of the desire nature, leading to

the sense of frustration and a break in the life continuity of interest, can be cured by—

1. Attention first of all to the physical equipment and to the glands, particularly to the thyroid gland,

plus the regulation of the diet.

2. Attention to the physical coordination of the patient, for physical coordination is the outer expression

of an inner process of integration and much can be done by training.

3. Interpretation of the life and the environment, given in terms of appreciation. Ponder on this.

4. Decentralisation through—

a. The providing of right interests and the right kind of education and vocational training.

b. Cultivation of the power to recognise and meet surrounding need, thus evoking the desire to serve

and providing the sense of satisfaction which comes from accomplishment and appreciation.

c. The careful and slow transmutation of desire into aspiration.

5. Reorientation to higher goals and the development of the sense of right direction. This involves

a. The cultivation of a wider vision.

b. The formulation of an inner programme, intelligently compiled, and suitable for the point in

evolution but not so advanced as to be impossible.

c. The avoidance of those steps and activities which are doomed to failure.

6. Later, when the above is somewhat grasped, there must be the search for, and the development of,

any creative faculty, thus meeting the desire to be noticed and to contribute. Much artistic effort or

literary and musical effort is based on the desire to be the centre of attention and is not based on any

true creative ability. It is the sense of "I, the dramatic actor". This rightly used and developed, is of real value and importance.

7. The elimination of the sense of sin, of disapprobation, with its concomitants, revolt, suspicion and an

inferiority complex.

One point I feel the need definitely to re-emphasise and that is the necessity, when considering the

human being and his expression and existence, to remember that we are really considering energy, and

the relation or non-relation of forces. As long as this is carefully borne in mind, we shall not go astray

as we deal with our subject. We are considering related units of energy, functioning in a field of

energy; remembering this always, we shall (at least symbolically) be enabled to get a fairly clear idea

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of our theme. As long as we regard our problem as consisting of the inter-relation of many energies,

their fusion and their balancing, plus the final synthesis of two major energies, their fusion and their

balancing we shall arrive at some measure of understanding and subsequent solution. The field of

energy which we call the soul (the major energy with which man is concerned) absorbs, dominates or

utilises the lesser energy which we call the personality. This it is necessary for us to realise; and to

remember, at the same time, that this personality is itself composed of four types of energy. According

to our ray type, so will be our use of the words "absorbs, dominates and utilises". I would here remind you, as I have oft done before, that words fail to express and language handicaps rather than aids the

objective that I have in view. Human thought is now entering a field for which there exists, as yet, no

true language-form, for we have no adequate terms, and in which word-symbols mean but little. Just as

the discovery of the automobile, and the radio have necessitated the formulation of an entirely new set

of terms, phrases, nouns and verbs, so in the years that are coming the discovery of the fact of the soul

will necessitate a new language approach. It is true, is it not, that a man of the Victorian age, listening

to the technical jargon of the present radio laboratory or the ordinary garage, would be completely in

the dark? So the psychologist of today is in the dark very often and understands not what we are trying

to convey, for the new language is not yet evolved and the old terms are inadequate. I am, therefore,

unable to do more than employ the terms which seem to me to be the most suitable, knowing that I am

failing to express the true significance of my ideas, and you are consequently gaining only an

approximate understanding and conception of the concepts I am endeavoring to expound.

We have already somewhat considered the problem of the cleavages to which man is subject, and we

saw that the human evolutionary process was, in the last analysis, a series of at-one-ments; each step

forward meant the bringing together of certain types of energy in order that their fusion might produce

a more complete person. May I state here an interesting point? The problem itself is brought about by

the fact that there Is an Observer. This Observer, at certain points in the normal development of the

man, comes to the realisation that there are cleavages. This Observer suffers because of their existence

in his self-awareness. He realises that he is the victim of the divisions in his nature. Yet—and this is

of importance—the man upon the physical plane is unable either to understand them or, apparently, to

heal them without aid from the soul, the Observer, the higher aspect of himself. For instance, a man

suffering from dissociation between the emotional, sentient part of himself and the mental aspect is

aware of need, of frustration and of intense suffering and difficulty, yet needs the understanding help of

a trained psychologist or of his own soul before fusion can be made and he, as an individual, can "be

made whole".

This same truth exists in connection with all the cleavages found in man, but three of these cleavages

are of major importance:

1. The cleavage between the mind and the rest of the lower nature—physical, vital, astral or emotional

.

2. The cleavage between the man and his environment which—when once healed and bridged—makes

him a responsible human being and a good citizen who accepts his environment and gives to it of his

best. Thus he grows in character and capacity, as a result of a definite interplay between the two—

himself and his environment.

3. The cleavage between the man (the personality) and the soul. This produces sequentially:

a. A dominant selfish personality.

b. A practical mystic, conscious of the need for fusion and for unity.

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Parallels to these states of consciousness are found in the adolescent. They are found also in the man

who is integrating into his life work, and also in the thinking aspirant. This is true, whether his

thoughts, purposes and ambitions are selfishly polarised or spiritually inclined. The sense of cleavage,

the need for orientation, the bridging process and the ultimate sense of achievement are identical in

both cases.

In dealing with these situations certain general rules should govern the psychologist, and certain

general premises should eventually be accepted by the man who constitutes the problem case. These

same rules and premises can be considered and accepted by the man who, without the aid of a trained

psychologist, manages to train himself and to bridge his realised cleavages. These basic premises are:

1. That any psychological difficulty is universal and not unique. It is the sense of uniqueness—with its

separative tendency and its realised loneliness—which is often the all-engrossing factor. It makes the

personality too important, and this should be definitely negated.

2. That the crisis faced indicates progress and opportunity, and that it does not indicate disaster and

failure. It must be realised by the patient (can I use that term?) that the race has progressed to its

present point in evolution by just such crises. So does the individual human unit progress. In the last

analysis, psychological crises are indicative of progressive steps upon the Way, bringing with them the

need for effort and at the same time a sense of gain and of freedom, when surmounted, overcome and

solved.

3. That the power to produce the needed integration and to end a cycle of sensed duality lies within the

man himself because:

a. His discomfort, lack of coordination, pain and distress are symptoms of aspiration, unrealised

perhaps but none the less there. They are the reaction of the integrated aspects to that aspect which is

seeking integration.

b. The aspect to be integrated is essentially more powerful than the lower waiting aspects, for they are

negative or receptive whilst that which should be realised and accepted is positive and dynamic. Hence

the sensed discomfort.

4. That the capacity, innate in that imaginative creature, man, to act "as if", holds the solution to the problem. By the use of the creative imagination, the bridge between the lower aspect and higher can be

built and constructed. "As a man thinketh, hopeth and willeth" so is he. This is a statement of an

immutable fact.

When modern psychologists comprehend more fully the creative purpose of humanity, and seek to

develop the creative imagination more constructively, and also to train the directional will, much will

be accomplished. When these two factors (which are the signal evidence of divinity in man) are

studied and scientifically developed and utilised, they will produce the self-releasing of all the problem

cases which are found in our clinics at this time. Thus we shall, through experiment, arrive at a more

rapid understanding of man. Psychology can count definitely upon the innate ability of the human unit

to understand the use of the creative imagination and the use of directed purpose, for it is found

frequently even in children. The development of the sense of fantasy and the training of children to

make choices (to the end that ordered purpose may emerge in their lives) will be two of the governing

ideals of the new education. The sense of fantasy calls into play the imagination, perception of beauty,

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and the concept of the subjective worlds; the power of choice, with its implications of why and

wherefore and to what end (if wisely taught from early days), will do much for the race, particularly if,

at the time of adolescence, the general world picture and the world plan are brought to the attention of

the developing intelligence. Therefore:

1. The sense of fantasy

2. The sense of choice

3. The sense of the whole plus

4. The sense of ordered purpose

should govern our training of the children which are coming into incarnation. The sense of fantasy

brings the creative imagination into play, thus providing the emotional nature with constructive outlets;

this should be balanced and motivated by the recognition of the power of right choice and the

significance of the higher values. These, in turn, can be developed selflessly by a due recognition of

the environing whole in which the individual has to play his part, whilst the entire range of reactions

are increasingly subordinated by the understanding of the ordered purpose which is working out in the

world.

These are the basic premises which should emerge in the new techniques which psychology will use

when it has reached the point of accepting (or at least experimenting with) the above ideas. By their

use, it will be found that the problem case itself can be brought into functioning right activity, for all

the innate, and unused faculties of man will be swept into integrating activity. The process is always

and inevitably the same:

1. Cleavage.

2. A recognition of duality, either subjectively or in the waking consciousness.

3. A period of wild unrest, of frustration and futility, leading sometimes to disaster, to forms of nervous

or mental breakdown, and to generally chaotic and undesirable conditions.

4. An intelligently applied bridging process, gradually carried forward, once the point of cleavage is

determined.

5. The achievement of periods of recognised fusion, integration or true normality. A process of

analysis would here be useful. It will later be found that psychoanalysis will come into its real

usefulness when it comes to the aid of a man in explaining his achievement rather than in unearthing

the detail of his apparent disaster. There is no real disaster. There is only an unrecognised point of

crisis, a moment of unrealised fulfillment. The disaster comes when this point of crisis is not utilised

and understood, for it then serves to increase the cleavage instead of being recognised as a moment of

opportunity.

6. The establishment of a definite rhythm composed of the creative imagination, of discriminating

choice, of the value of the relation of the part to the whole, and of the acceptance of group purpose.

This rhythm, when duly established in a life or in a series of lives, leads eventually to

7. Integration.

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I would like to stop here and point out that the foundation of the new psychology must inevitably be

built upon the premise that this one life is not man's sole opportunity in which to achieve integration

and eventual perfection. The great Law of Rebirth must be accepted and it will then be found to be, in

itself, a major releasing agent in any moment of crisis or any psychological problem case. The

recognition of further opportunity and a lengthened sense of time are both quieting and helpful to many

types of mind; its interpretative value will be found illuminating as the patient grasps the fact that

behind him lie points of crisis wherein it can be demonstrated by his present equipment that he

achieved integration, thus guaranteeing to him victory in his present point of crisis and of difficult

conflict. The light which this throws on relationships and environment will serve to stabilise his

purpose and make him comprehend the inevitability of responsibility. When this great law is

understood in its true implications and not interpreted in terms of its present childish presentation, then

man will shoulder the responsibility of living with a daily recognition of the past, an understanding of

the purpose of the present, and with an eye to the future. This will also greatly lessen the growing

tendency towards suicide which humanity is showing.

It will be apparent to you, therefore, that the time element can enter into the problem most helpfully

and it is here that a real understanding of the Law of Rebirth, or of the Law of Opportunity (as I would

prefer to call it) will be of definite usefulness. Above everything else, it will bring into the attitude of

both psychologist and problem case, the idea of hope, the thought of fulfillment and of ultimate

achievement.

It will also be essential that the psychologist of the future should arrive at a recognition and an

admittance of the inner structure of the human being—of his emotional vehicle, his mind body and

their close inter-relation through the medium of the vital or etheric body which serves ever as the

linking web between the dense physical body and the other bodies. The soul and its triplicity of

energies (life itself, expressing will or purpose, love and intelligence) work through the seven major

centres, whilst the mind body and the astral body work through many other centres, though possessing

also within themselves seven centres which are the transmitting counterparts of those found in the

etheric body. The integrations which evolution eventually effects are carried out through the medium

of all these centres. Through the heightening of vibration, through the swinging into activity of the

centres, and through the subsequent and consequent development of the human response apparatus,

new avenues of approach to reality, new qualities of awareness, new sensitivity to that which has

hitherto been unrecognised, and new powers begin to open up.

Each man is, therefore, within himself, a hierarchy, a reflection of a great chain of being—the Being

which the universe expresses. Psychology has to recognise eventually:

1. The fact of the soul, the integrating agent, the self.

2. The Law of Opportunity or Rebirth.

3. The nature of the inner structure of man and its relation to the outer tangible form.

It is interesting to note that practically all the teaching given anent rebirth or reincarnation has

emphasised the material phenomenal side though there has always been a more or less casual reference

to the spiritual and mental gains acquired in the school of life upon this planet, from incarnation to

incarnation. The true nature of the unfolding awarenesses and the growth in the inner consciousness of

the true man have been little noted; the gain of each life in added grasp of the mechanism of contact,

and the result of increased sensitivity to the environment (which are the only values with which the self

concerns itself), are seldom, if ever, stressed. Details of living conditions, statements about possible

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material situations, descriptions of places, clothes, and of personality human relations are imaginatively

displayed, and the "recovery of past incarnations" has usually been the so-called recovery of dramatic

episodes which feed the innate sense of individuality of the reincarnating man, and usually feed his

vanity as well. This curious presentation has been due to several things. First of all, to the fact that the

world of illusion is the dominating factor as yet in the lives of the best of men; secondly, that the point

in evolution has been such that the writer or speaker has not been able to view the life cycle from the

angle of the soul, detached and undeluded, for had he done so, the material phenomenal descriptions

would have been omitted and probably not even perceived, and only the values—spiritual and

mental—and those matters which concern the group interior life would have been emphasised. The

methods used to present this age-old doctrine of rebirth, and the false emphasis laid upon the form

aspect to the exclusion of the soul values, have brought about a bad reaction to the whole subject in the

minds of intelligent people and of the scientific investigator. Yet, in spite of this, real good has been

accomplished, for the whole theory has been seeping steadily into the racial consciousness, becoming

an integral part of it and, therefore, moving on to popular and finally scientific recognition.

In considering the inner structure of man and those factors which produce the outer appearance and

quality and condition it, thus producing the resultant behaviour and conduct, psychologists will have to

study the following subjects, beginning with the lowest aspect and expanding their ideas to include the

highest possible. These might be grouped and listed as follows:

1. The outer response apparatus, acting under impulses received from the outer environment and the

inner subjective realms. These come, according to the esoteric theories, via

a. The brain, from whence certain aspects of the nervous system are directed and controlled, first by

mental influence and then by conscious soul direction.

b. The endocrine or glandular system, acting under impulses entering the physical body via the seven

centres in the etheric body; of these centres, the glandular system is simply the externalisation, or

physical counterpart. The glands condition the man through the blood stream, being in their turn

conditioned by the centres.

c. The solar plexus, directing and controlling certain aspects of the nervous system, and which is in

large part the instinctual or animal brain.

d. The heart, the centre of life.

2. The vital or etheric body. This is the major energising factor and is an exact replica or counterpart of the outer form, being the true intermediary between the inner worlds and the outer man. The nadis

(lines or threads of force) underlie every nerve in the human body and the centres which they form at

certain points of intersection or juncture are the background or motivating agency of every ganglion or

plexus found in the human body. Certain of these centres, major and minor, are of unique evolutionary

importance. These are as follows:

a. The head centre is the seat of soul energy, or the centre through which the conscious, spiritual man

functions.

b. The heart centre is the seat of life, of the highest principle which expresses itself through man.

c. The solar plexus centre is the seat of the instinctual life, of the animal soul, and of the highly

developed emotional nature.

d. The centre at the base of the spine is the major integrating centre and comes into functioning activity

when two major fusions have been effected: that of the fusions of the three bodies into one coordinated

personality, and when soul and body are at-oned.

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3. The emotional or sentient body, which is often called the astral body. From this vehicle emanate the

desires, impulses, aspirations and those conflicts of duality which so oft afflict and hinder the disciple.

It is the seat also of the creative, imaginative life of man. It also possesses centres of force which are

counterparts of those to be found in the etheric body, but for the majority of people it is energised

mainly from the world of illusion and from the astral plane. It is from this plane of illusory awareness,

that the advanced man has to learn to withdraw himself.

4. The mind nature, which works through four centres and only four.

5. The soul itself, or the true spiritual man, the self in manifestation, working through or seeking to

work through, its phenomenal appearance, the fourfold lower man.

If the above is carefully studied, it will become apparent that the cleavages which exist in man are

cleavages in certain inherent or basic relations:

1. Found within the man himself, in one or other of these various focal points of realization or

awareness:

a. Unrecognised by the man himself or by those around him. When this is the case, the man is

unevolved and the cleavages or gaps in his consciousness do no real harm relatively, either to himself

or to those in his environment. They simply indicate lack of development.

b. When recognised, they produce distress and difficulty and the man becomes in need of sound

psychological help. Correct information along the lines here laid down can be given in those cases

where the intellectual type is involved; the psychologist is then dealing with people who should be able

and willing to help themselves.

c. When the man has effected the necessary bridging and unification, he then becomes a unified

personality. Then the mystic can emerge. This means that he has achieved the point wherein the

higher bridging between the integrated personality and the soul becomes possible. Finally, a Master of

the Wisdom, Who is an exponent of the Christ consciousness, in its unifying, salvaging and

constructive aspects, appears.

The at-oning of the higher and the lower nature will produce results which will be determined in their

field of expression by a man's ray. These ray conditions will result in a man's finding his right field of

usefulness and right expression in the political, religious, or scientific fields, and in other modes of

divine manifestation.

2. Found between a man and his environment. . The effect of this may mean that he is an anti-social

human being, or unpopular, full of fear of life, or expressing, in many other forms, his inability to tune

in on his surroundings. Lack of understanding, of right relationship, and inability correctly to blend the

inner and the outer forms of the life structure, will be evidenced. The cause of the cleavage in this case

is usually found somewhere within the astral body itself.

3. Found between a man and his life task, or the life activity to which fate ordains him and pre-

disposition inclines him. The difficulty here lies in a definite break or failure of continuity between the

mind nature, determining purpose, and the astral nature, governing impulse.

4. Found between a man and his overshadowing (and slowly domination) soul. This leads to much

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realised unhappiness, dire conflict, and the eventual and symbolic "death of the personality."

Here again I would like to pause and to point out that the concepts of death, of substitution, of the

vicarious at-one-ment and of sacrifice, will—in the New Age—be superseded by the concepts of

resurrection or of livingness, of spiritual unity, of transference and of service, so that a new note will

enter into human life, bringing hope and joy and power and freedom.

b. PROBLEMS OF INTEGRATION

One of the first things which happens when a man has succeeded (alone or with academic

psychological aid) in healing or bridging certain cleavages is the recognition of an immediate sense of

well-being and of demand for expression. This in its turn, brings its own problems among which are

these:

A sense of power, which makes the man, temporarily at least, selfish, dominant, sure of himself and full

of arrogance. He is aware of himself as facing a larger world, a wider horizon, and greater

opportunities. This larger sense can bring, therefore, serious troubles and difficulties. This type of

person, under the influence of this extension of consciousness, is often beautifully motivated and

actuated by the highest intentions, but only succeeds in producing inharmony in his surroundings.

These tendencies, when allowed to rule unchecked, can lead eventually to a serious state of egomania,

for egomania is outstandingly a problem of integration. All these difficulties can be obviated and offset

if the man can be brought to realise himself as an integral part of a much greater whole. His sense of

values will then be adjusted and his sense of power rightly oriented.

A tendency to over-emphasis may also show itself, turning the man (as a result of integration and a

sense of well-being or power and capacity) into a fanatic, at any rate for a time. Again with the best

motives in the world, he seeks to drive everyone the way that he has come, failing to recognise the

differences in background, ray type, point in evolution, and tradition and heredity. He becomes a

source of distress to himself and to his friends. A little learning can be a dangerous thing, and the cure

for many ills, particularly of a psychological nature, is the recognition of this. Progress can then be

made on the Path of Wisdom.

The over-development of the sense of direction or of vocation, if you like to call it so, though the two

are not identical, for the sense of direction is less definite than the recognition of vocation. In the

schools of esoteric psychology, a phrase is sometimes used in connection with this sense of direction or

inner guidance which runs as follows: "the bridging of the gaps induces a man continuously to run

across the bridge." Certain aspects of the man are now consciously recognised, and the higher of these constantly attracts him. When, for instance, the gap between the astral or emotional body and the mind

has been bridged, and the man discovers the vast field of mental activity which has opened up before

him, he may for a long time become materialistically intellectual and will tune out as far as he can all

emotional reactions and psychic sensitivity, glamouring himself with the belief that they are, for him,

non-existent. He will then work intensively on mental levels. This will prove only a passing matter

from the point of vision of the soul (e'en if it last an entire incarnation or several incarnations); but it

can cause definite psychological problems, and create in the man's perception of life, "blind spots."

However, much trouble is cured by leaving people alone, provided the abnormality is not too excessive.

Once the fact of the soul is admitted, we shall see an increasing tendency to leave people to the

directing purpose and guidance of their own souls, provided that they understand what is happening to

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them and can discriminate between:

a. The upward surging of the subconscious self into the lighted area of consciousness,

b. The play and force and recognitions of the immediately conscious self.

c. The downflow of the superconscious self, the soul, carrying inspiration, higher knowledges and

intuitions.

These words—subconscious, conscious and super-conscious—need definition, for the purpose of this

treatise; they are bandied about so freely and mean different things according to the school of

psychological thought to which the student belongs.

I use the term subconscious to signify the entire instinctual life of the form nature, all the inherited

tendencies and innate predispositions, all the acquired and accumulated characteristics (acquired in past

incarnations and frequently lying dormant unless suddenly evoked by stress of circumstance) and all

the unformulated wishes and urges which drive a man into activity, plus the suppressed and

unrecognised desires, and the unexpressed ideas which are present, though unrealised. The

subconscious nature is like a deep pool from which a man can draw almost anything from his past

experience, if he so desires, and which can be stirred up until it becomes a boiling cauldron, causing

much distress.

The conscious is limited to that which the man knows himself to be and have in the present—the

category of qualities, characteristics, powers, tendencies and knowledges of all kinds which constitute a

mans stock in trade and of which he is definitely aware or of which the psychologist is aware. These

are displayed in his window for all to see, and they make him what he apparently is to the outer

onlooking world.

By the super-conscious, I mean those potencies and knowledges which are available but which are as

yet uncontacted and unrecognised and, therefore, of no immediate use. These are the wisdom, love and

abstract idealism which are inherent in the nature of the soul but which are not yet, and never have been

a part of the equipment available for use. Eventually, all these powers will be recognised and used by

the man. These potencies and realisations are called in The Yoga Sutras of Patanjali by the interesting name of "the raincloud of knowable things." These "knowable things" will eventually drop into the conscious aspect of a man's nature and become an integral part of his intellectual equipment. Finally,

as evolution proceeds and the ages pass away, they will drop into the subconscious aspect of his nature,

as his power to grasp the super-conscious grows in capacity. I might make this point clearer to you if I

pointed out that just as the instinctual nature is today found largely in the realm of the subconscious, so

in due time, the intellectual part of man (of which he is at this time becoming increasingly aware) will

be relegated to a similar position and will drop below the threshold of consciousness. The intuition will

then take its place. For most people, the free use of the intuition is not possible, because it lies in the

realm of the super-conscious.

All these movements within the realm of consciousness,—from the subconscious to the immediately

conscious and from thence to the super-conscious—are essentially crises of integration, producing

temporary situations which must be handled. I would like here to point out that when an individual

becomes aware of the higher aspect of himself which is demanding integration and is conscious of its

nature and of the part which it could play in his life expression, he frequently becomes afflicted with an

inferiority complex. This is the reaction of the lower, integrated aspects to the higher one. He

experiences a sense of futility; the comparison which he makes within himself of the possible

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achievement and the point already attained leaves him with a sense of failure and of impotence. The

reason for this is that the vision is at first too big, and he feels that he cannot make the grade.

Humanity today has made so much progress upon the path of evolution that two groups of men are thus

powerfully affected:

1. The group which has recognised the need for bridging the cleavage between the emotional nature

and the mind and has thus, through their integration, reached the level of intelligence.

2. The group that has already bridged this cleavage and is now aware of a major task which is the

bridging of the gap between the personality and the soul.

These groups include a very large number of people at this time; the sense of inferiority is very great

and causes many types of difficulty. If, however, the cause is more intelligently approached and

handled, it will be found that the growth of a truer perspective will be rapid.

Another real difficulty in the field of achieved integration is to be found in the case of those who have

integrated the entire lower nature and have fused the energies of the personality. All the energies

involved in this fusion have quality, and the combination and interplay of these qualities (each

determined by some particular ray energy) constitute the character of the person. For a long while after

integration has been reached there will frequently be much conflict, strictly within the realm of

character and within the Man's immediate consciousness. First one energy and then another will assert

itself and battle for the supremacy. It might be of value here if I posited a hypothetical case, giving you

the governing ray energies and reminding you that their fusion is the objective. In the case in point the

subject has fused the personality vehicles into one functioning whole and is definitely a personality, but

the major fusion of soul and personality has not been made.

Major energies

Egoic energy -------------- Ray 1. The energy of will or power.

Personality energy -------- Ray 4. The energy of harmony through conflict.

Minor Energies

Mental energy ------------- Ray 3. The energy of intelligence.

Astral energy -------------- Ray 6. The energy of devotion Idealism.

Physical energy ----------- Ray 1. The energy of will or power.

Here we have a fivefold field of energy in which all factors are active except the energy of the ego or

soul. They have been definitely fused. There is at the same time a growing awareness of the need for a

still higher or more inclusive fusion and the establishing of a definite relation with the soul. The

process has been as follows: First, the man was simply an animal, aware only of physical energy.

Then he began to include within his field of awareness the emotional nature, with its desires, demands

and sensitive reactions. Next, he discovered himself as a mind, and mental energy proceeded to

complicate his problem. Finally, he arrived at the life expression we are hypothetically considering in

which he has (and this is the point of real interest).

a. A first ray physical body, with a brain dominated and controlled by a third ray mind. This means

capacity for intellectual achievement of a very varied kind.

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b. An emotional nature which, being governed by sixth ray energy, can be rapidly swung into fanatical

orientations and is easily idealistic.

c. The whole problem is further complicated by the rapidly emerging fourth ray energies of the

personality. This means that the personality goal is the achievement of harmony, unity and skill in

living, through an intensity of conflict, waged within the fourfold field of energy which constitutes the

lower self.

You will, therefore, have a man who is ambitious for power, but with right motive, because he is truly

idealistic; who will fight intelligently to achieve it, but will fight fanatically to bring about these ends

because his fourth ray personality and sixth ray astral body will force him to do so, and his first ray

body and brain will enable him to put up a strong fight. At the same time, his first ray soul energy is

seeking to dominate, and will eventually do so through the medium of third ray mental energy,

influencing the first ray brain. The first result of soul influence will be an intensification of every thing

in the personality. The trouble will be localised in the mental body or in the brain and can range all the

way down from idee fixe and mental crystallisation to insanity (if the stimulation becomes unduly

powerful or the heredity is not good.) He can express arrogant success in his chosen field of work,

which will make him a dominant and unpleasant person, or he can express the fluidity of the third ray

mind which will make him a scheming manipulator or a fighter for immense schemes which can never

really materialise. In this analysis I have not considered the tendencies evoked in past lives and lying

hidden in the subconscious, or his heredity and environment. I have simply sought to show one thing:

that the conflict of energies within a man can produce serious situations. But most of them can be

corrected through right understanding.

It will be apparent to you, therefore, that one of the first studies to be made in this new approach to the

psychological field will be to discover:

1. Which rays, major and minor, are conditioning and determining the nature of the man, and evoking

the quality of his daily life.

2. Which of these five energies is (at the time of the difficulty) the most dominant, and through which

body or vehicle it is focussed.

3. Which of these ray energies is struggling against the imposed dominance, mentioned above. These

can be either:

a. Varying aspects of the same energy within their own particular field.

b. Higher energies which are endeavouring to control the lower energies and therefore indicating a

cleavage in the man's nature.

c. The energy of the fusion process itself, which unifies the lower energies into one functioning

personality.

d. The adjustment of the bridging process between the two major energies. This will result in the at-

one-ment of soul and of the personality.

These constitute the larger areas of difficulty, and in each of these fields of conflicting energies there

are lesser centres of conflict. These are frequently brought about by environing circumstances and

events.

Given all these factors, and considering our hypothetical case as being that of a man with a highly

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intelligent nature and a good equipment for daily expression, how would the esoteric psychologist

proceed? How would he deal with the man and what would he do? On what broad and general

principles would he proceed? I can but briefly indicate some of them, reminding you that, in the case

which we are considering, the subject is definitely cooperating with the psychologist and is interested

in bringing about the right results. The answers to the following questions will be the goal of the

psychologist's effort:

1. What are your reasons for wanting to be "straightened out"? This phrase, though an ordinary

colloquialism, has deep significance, for it indicates the recognition of the need of alignment.

2. What brought this need to your attention and evoked in you the desire for a specific process of

interior adjustment?

3. Realising the nature of the inner constitution of man, in which vehicle is there the need for the

bridging process? Where is the point of cleavage, and, therefore, the point of present crisis? Is this

difficulty a major or a minor crisis?

4. What are the five ray energies conditioning the subject?

5. How far does the man's life pattern, his life vocation and his innate coherent desires, coincide with

the trend set by

a. The soul ray type of energy,

b. The personality ray type?

With disciples much of the difficulty will be found to lie in this area of expression.

6. In what period of the present life expression did the cleavage make its appearance? Or has an

achieved integration brought about the difficult situation? Is this problem

a. One of cleavage, requiring a bridging process, and leading thus to a fusion of energies?

b. One of integration, requiring right understanding of what has happened, and leading to right

adjustment of the fused powers to environing conditions?

7. Is the man at the point where he should be

a. Integrated as a personality and, as a result, becoming more strictly human.

b. Developed as a mystic and taught to recognise the higher aspect and its relation to the lower, with a

view to their unification.

c. Trained as an occultist and brought mentally to such a state of consciousness that the higher and the

lower natures or aspects begin to function as one? This involves the blending of the forces of the

personality and the energy of the soul, and fusing them into one divine expression of "the part within

the whole."

8. What, in the last analysis, must be done to make "the lighted area" of the immediate consciousness

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and the mind itself can become a search light, penetrating into the super-consciousness and thus

revealing the nature of the soul? It is in fact the problem of the expansions of consciousness. A wide

field of psychological investigation lies ahead in connection with the use of the mind as constituting the

"path of light between the subconscious nature and the superconscious nature, and yet focussing both

as a brilliant point of light within the conscious nature."

To esotericists, this whole problem of the at-one-ment is closely connected with the building of the

antaskarana. This name is given to the line of living energy which links the various human aspects and

the soul, and it holds the clue to the occult truism that "before a man can tread the Path, he must

become the path itself." When the cleavages are all bridged, the various points of crisis have been

surmounted and passed, and the required fusions (which are simply stages in process) have taken place,

then unification or atone-ment occurs. New fields of energy then are entered, recognised and mastered,

and then again new areas of consciousness open up before the advancing pilgrim.

The great planetary achievement of Christ was expressed by St. Paul in the words that He made "in

himself of twain one new man, so making peace." (Ephesians II. 15)

In the two words "peace" and "good will" you have two keywords which express the bridging of two cleavages: One in the psychic nature of man, particularly that between the mind and the emotional

vehicle which means the attainment of peace, and the other between the personality and the soul. This

latter is the resolution of a basic "split", and it is definitely brought about by the will-to-good. This bridges not only the major cleavage in individual man, but it is that which will bring about the great

and imminent fusion between intelligent humanity and the great spiritual centre which we call the

spiritual Hierarchy of the planet.

It has been the almost unconscious recognition of these cleavages and of the need for their fusion

which has made marriage, and the consummating act of marriage, the great mystical symbol of the

greater inner fusions.

May I remind you also that these cleavages are cleavages in consciousness or awareness and not in

fact? Is that too difficult a matter for us to grasp? Let us ponder upon it.

c. PROBLEMS OF STIMULATION

We now come to what is the most interesting part of our psychological study, for we will take up and

consider the results of stimulation.

This theme is of outstanding interest at this time because of the mystical tendency and the spiritual urge

which distinguishes humanity as a whole, and because of the definite results—some of them bad, many

of them good—which the growing practice of meditation is bringing about in the world of men. These

results of mystical and spiritual aspiration and of applied occult or intellectual meditation (in

contradistinction to the mystical approach) must be faced and understood or a great opportunity will be

lost and certain undesirable developments will appear and need later to be offset.

It surprises you, does it not, when I speak of the mystical tendency of humanity? Yet never before has

the aspiration of mankind been of so high and general an order. Never before have so many people

forced themselves on to the Path of Discipleship. Never before have men set themselves to discover

truth in such large numbers. Never before has the Approach to the Hierarchy been so definite and so

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real. This situation warrants certain reactions. Of what nature should these reactions be? How shall

we meet and deal with the opportunity with which we are confronted? By the development of the

following attitudes: By a determination to avail oneself of the tide which is forcing humanity to

approach the world of spiritual realities in such a way that the results will be factual and proven; by a

realisation that what men seek in their millions is worth seeking and is of a reality, hitherto unknown;

by a recognition that now is the day of opportunity for all disciples, initiates and workers, for the tide is

on and men can be influenced for good at this time but perhaps not later. There are not always times of

crisis, for they are the exception, not the rule.

This is, however, a time of unusual crisis. One point, nevertheless, seems impressed upon my mind,

and I would like to emphasise it. In these times of crisis and consequent opportunity, it is essential that

men should realise two things: first, that it is a time of stimulation, and also that it is a time of crisis for the Hierarchy as well as for men. This latter point is oft forgotten; the hierarchical crisis is of great

importance, owing to its relative rarity. Human crises are frequent and—from the time angle—of

almost regular occurrence. But this is not the case where the Hierarchy is concerned. Also when a

human crisis and a hierarchical crisis coincide and are simultaneous, there emerges an hour of

dominant opportunity, and for the following reasons:

1. The attention of the Great Ones is entirely focussed, owing to planetary affairs, in one particular

direction. A synthesis of planned effort appears.

2. These occasions are so rare that when they do occur, they indicate a solar, as well as a planetary,

significance.

3. Certain forces and powers, exterior to the government of the solar system, have been called into

play, owing to the planetary emergency. This emergency is of such importance (from the angle of

consciousness) that the solar Logos has seen fit to invoke external agencies to aid. And, They are

aiding.

If you couple to these facts the reoriented and focussed attention of humanity upon what is called

"modern idealism", you have a most interesting moment or event—for these two words are

synonymous.

Men everywhere are aspiring towards freedom, towards mutual understanding, towards right group and

personal conditions of living and of thinking, and towards right external and internal relationships.

This is a fact generally recognised. Humanity is weary and tired of unwholesome ways of living, of the

exploitation of the defenceless, of the growth of discontent, and of the centralisation of power in wrong

and selfish hands. They are anxious for peace, right relations, the proper distribution of time and the

understanding and right use of money. Such indications are unusual and of a deeply spiritual nature.

What is the result of these developments in the world of subjective spiritual government and in the

world of human affairs?

First of all and predominantly, the evocation of a joint Approach: one being the longing and the desire

of the Hierarchy for the solution of the human problem and the adjustment of human misery, and also

for a right emergence of spiritual government (the government of correct values) and the other being

the determination of man to bring about right conditions and proper environing situations wherein

human beings can develop, and wherein the true values also may register and be recognised. It is at

this point that the Hierarchy and humanity are at-one. That many human beings are too undeveloped to

record these aspirations correctly is nonessential. They are unconsciously working towards the same

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ends as is the Hierarchy.

Where these two allied situations simultaneously exist, the result is necessarily a synchronous response,

and this (equally necessarily) produces stimulation. The situation in relation to humanity as a whole is

exactly the same as the situation in the life of an individual mystic. This must be carefully borne in

mind, because the trend of human aspiration is mystical and not occult. Hence the world wide

appositeness of what I am saying and its opportuneness.

I intend, however, to confine myself to the problems of the individual mystic and leave my readers to

draw the necessary parallels.

It might be of value if, first of all, we defined the word stimulation, dealing with it from the occult

standpoint and not just from the technical dictionary standpoint. Stimulation is the crux of our problem

and we might as well face it and understand whereof we speak and what are the implications.

I have consistently emphasised the necessity for our recognition of the existence of energy. In

occultism (or esotericism) we use the word "energy" to connote the living activity of the spiritual

realms, and of that spiritual entity, the soul. We use the word "force" to connote the activity of the form nature in the realms of the various kingdoms in nature. This is a point of dominant interest and of

implied distinction.

Stimulation might, therefore, be defined as the effect which energy has upon force. It is the effect

which soul has upon form, and which the higher expression of divinity has upon what we call the lower

expression. Yet all is equally divine in time and space and in relation to the point in evolution and the

whole. This energy has the following effects and I state these effects in various ways in order to

produce clarification in the many differing types of minds:

1. An increased rate of rhythm and vibration.

2. A capacity to offset time and, therefore, to do more in one hour of so-called time than the average

person can do in two or three hours of time.

3. An upheaval in the personality life which leads—if correctly met—to a clear sighted meeting of

karmic obligations.

4. An intensification of all reactions. This includes all reactions emanating from the world of daily

living (and, therefore, from the environment), from the world of aspirational life, from the mind and

from the soul, the great Reality in the life of the incarnated individual (even if he does not know it).

5. A clarification of life objectives, and hence a dominant emphasis upon the importance of the

personality and the personality life.

6. A developing process of destruction which involves issues with which it seems beyond the capacity

of the personality to deal.

7. Certain physiological and psychological problems which are based upon the capacity, the inherent

weaknesses and strengths and the qualifications of the instruments of reception.

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It should be remembered here that all stimulation is based upon the reaction (or the power to receive

and register) of the lower nature when brought into relation to the higher. It is not based upon the

reaction of the higher to the lower. Upon this reception, there eventuates a speeding up of the atoms

which compose the personality vehicles; there follows a galvanising into activity of cells in the brain

which have been hitherto dormant and also of the body areas around the seven centres, particularly in

the organic and physiological correspondences to the centres, plus a grasp of possibilities and of

opportunities. These results may work out either in the form of disastrous failure or in the form of

significant development.

To all this, the stimulation of the nervous system of the subject responds and hence the effects are

pronouncedly physical. These effects may mean release through the proper expenditure of the

inflowing energy and consequently no serious effects, even when there may exist undesirable

conditions, or they may mean that the instrument is in such a condition that the energy pouring through

will be disruptive and dangerous and all kinds of bad results may be incurred. These include:

Mental problems.

It is with this theme that we shall now deal primarily. Mental stimulation is comparatively rare, if the

total population of the planet is considered; nevertheless among the peoples of our Western civilisation

and among the cream of the Eastern civilisation it is frequently to be found. These particular problems

can, for the sake of clarity, be divided into three groups or categories:

1. Those problems which arise out of intense mental activity, which produce undue mental focus and

emphasis, one-pointed intellectual approach and crystallisation.

2. Those problems which arise out of meditation processes, which have successfully brought about

illumination. This, in its due turn, produces certain difficulties, such as—

a. Over activity of the mind, which grasps and sees too much.

b. The revelation of glamour and illusion. This leads to bewilderment and the unfoldment of the lower

psychism.

c. Over sensitivity to the phenomena of the inner light, registered in the etheric body.

3. Those arising out of the higher psychic unfoldments, with consequent sensitivity to—

a. Guidance.

b. Cooperation with the Plan.

c. Soul contact.

The last three groups of problems under sensitivity are most definite and real in the experience of

disciples.

The first group of problems (those arising out of intense mental activity) are those of the pronounced

intellectual and they range all the way from a narrow crystallised sectarianism to that psychological

phenomenon called idee fixe. They are largely the problems of thought-form making, and by their

means the man becomes the victim of that which he has himself constructed; he is the creature of a

Frankenstein of his own creation. This tendency can be seen working out in all schools of thought and

of cultures and is primarily applicable to the leader type of man and to the man who is independent in

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his thought life and, therefore, capable of clear thinking and the free movement of the chitta or mind

stuff. It is necessary, therefore, in the coming days to deal with this particular problem, for minds will be met with increasing frequency. As the race proceeds towards a mental polarisation which will be as

powerful as the present astral polarisation from which it is emerging, it will be found increasingly

necessary to educate the race in—

1. The nature of mental substance.

2. The triple purpose of the mind:

a. As a medium for expressing ideas, through the construction of the needed embodying thought forms.

b. As a controlling factor in the life of the personality through the right use of the creative power of

thought.

c. As a reflector of the higher worlds of perceptive and intuitive awareness.

Creative thought is not the same as creative feeling and this distinction is often not grasped. All that

can be created in the future will be based upon the expression of ideas. This will be brought about, first

of all, through thought perception, then through thought concretion and finally through thought

vitalisation. It is only later that the created thought form will descend into the world of feeling and

there assume the needed sensuous quality which will add colour and beauty to the already constructed

thought form.

It is at this point that danger eventuates for the student. The thought form of an idea has been potently

constructed. It has taken to itself also colour and beauty. It is, therefore, capable of holding a man both

mentally and emotionally. If he has no sense of balance, no sense of proportion and no sense of

humour, the thought form can become so potent that he finds he is an avowed devotee, unable to retreat

from his position. He can see nothing and believe nothing and work for nothing except that embodied

idea which is so powerfully holding him a captive. Such people are the violent partisans in any group,

in any church, order or government. They are frequently sadistic in temperament and are the adherents

of cults and sciences; they are willing to sacrifice or to damage anyone who seems to them inimical to

their fixed idea of what is right and true. The men who engineered the Spanish Inquisition and those

who were responsible for the outrages in the times of the Covenanters are samples of the worst forms

of this line of thought and development.

People tainted with this psychological trouble of blind adherence to ideas and of personality devotions

are found in every organisation, every church, religion, in political and scientific bodies and also in

every esoteric and occult organisation. They are psychologically unsound and the trouble from which

they suffer is practically contagious. They are a menace, just as smallpox is a menace. This type of

difficulty is not often regarded as constituting a psychological problem until the time comes when the

man is so far afflicted that he becomes a group problem, or is regarded as peculiar or unbalanced. It is,

nevertheless, definitely a psychological disorder of a most definite kind, requiring careful handling. It

is also peculiarly difficult to handle, as the early stages are apparently wholesome and sound. To work

with some group or with some teacher is often regarded as a definite means of psychological salvation,

for it tends to extrovert the mystic and thus give proper release for the recognised inflowing energy. As

long as it does this and nothing else, there is no real danger, but the moment a man's vision of other and

greater possibilities becomes dim or begins to fade out, the moment a body of doctrines or a school of

thought or an exponent of any theory engrosses his complete attention to the exclusion of all other

points of view or possibilities, that moment the seeds of psychological trouble can be duly noted and

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the man is in danger.

The moment also that the entire mental powers of which a man is capable are employed in only one

direction, such as, for instance, the achievement of business success or of finacial dominance, that

moment the man becomes a psychological problem.

This is peculiarly one of the problems of integration, for it is due to the stimulation of the mind, as it

endeavours to assume control of the personality. A sense of power supervenes. Success feeds the

stimulation even if it is only the doubtful success of attracting the attention of some teacher who is

idealised or adored, or the pursuit of some transaction in the money market which is successfully

carried through.

The time is coming when the whole problem of personality will be much better understood and, when

this happens, any undue emphasis upon profession, calling, ideology or thought will be regarded as an

undesirable symptom, and an effort will then be made to produce two things: a rounded out unfoldment

and a conscious fusion with the soul and with the group.

I have no intention of dealing with problems of insanity. These exist and are of constant occurrence,

and we esoterically divide them into three divisions:

1. Those which are due entirely to—

a. Disease of the brain matter.

b. The deterioration of the brain cells.

c. Abnormal condition within the brain area, such as tumours, abscesses or growths.

d. Structural defects in the head.

2. Those which are due to the fact that the ego or soul is not present.

In these cases, there is to be found a situation wherein:

a. The true owner of the body is absent. In this case the life thread will be anchored in the heart but the

consciousness thread will not be anchored in the head. It will be withdrawn, and, therefore, the soul

remains unaware of the form. In these cases you have idiocy, or simply a very lowgrade human

animal.

b. Certain cases of possession or obsession will be found, wherein the life thread is attached to the

original owner of the body but the consciousness thread is that of another person, or identity—

discarnate and most anxious for physical plane expression. In the average case, where the true owner

of the body is not present, the situation is of no real moment, and sometimes serves a useful purpose,

for it enables the obsessing entity to continue in possession. I refer to those cases wherein there is a

true withdrawal of the incarnating ego and, therefore, a perfectly empty house. These are the rare

cases, and present an unresented occupancy, whereas in the average case of possession or obsession

there is a dual personality problem and even of several personalities. Conflict then ensues and many

distressing conditions result—distressing from the point of view of the true owner of the body. The

cases to which I am here referring permit of no cure as there is no ego to call into activity by

strengthening the will or the physical condition of the human being when ejecting intruders. In many

cases of possession cure is possible but in those to which I here refer, cure is not possible.

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3. Those cases which are due to the fact that the astral body is of such a nature that it is uncontrollable

and the man is the defeated victim of his own rampant desire of some kind or another and yet is such an

intellectual potency that he can create a dominating thought form, embodying that desire. These "astral

maniacs" are the most difficult and quite the saddest types to handle because mentally there is little that

is wrong with them. The mind, however, cannot control and is definitely relegated to the background;

it remains useless and inert whilst the man expresses (with violence or subtlety as the case may be)

some basic desire. It may be the desire to kill, or desire to have abnormal sexual experience, or even

the desire to be ever on the move and thus constantly active. These sound fairly simple and usual types

but I am not here considering their normal expression but something which cannot be controlled and

for which there is no remedy but the protection of the man from himself and his own actions.

These three forms of insanity, being incurable, will not permit of psychological help. All that can be

done is the amelioration of the condition, the providing of adequate care of the patient and the

protection of society until death shall bring to an end this interlude in the life of the soul. It is

interesting to remember that these conditions are related far more to the karma of the parents or of

those who have charge of the case than to the patient himself. In many of these cases, there is no

person present within the form at all, but only an animated living body, informed by the animal soul

but not by a human soul.

We are primarily engaged with those problems which arise in the mental nature of man and from his

power to create in mental substance. There is one aspect of this difficulty to which I have not yet

referred, and that is the potency of thought of such a case, and the dynamic stimulation of the mind

which we are considering, to evoke response from the desire body and thus swing the entire lower

nature into unison with the recognised mental urge and the dominant mental demand. This, when

strong enough, may work out on the physical plane as powerful action and even violent action, and

may lead a man into much trouble, into conflict with organised society, thus making him anti-social

and at variance with the forces of law and order.

These people fall into three groups and it would be wise for students of psychology to study these types

with care, for there is going to be an increasing number of them, because humanity is shifting its focus

of attention more and more on to the mental plane:

1. Those who remain mentally introverted, and profoundly and deeply pre-occupied with their self-

created thought forms and with their created world of thought, centered around the one dynamic

thought form they have built. These people work always towards a crisis and it is interesting to note

that this crisis may be interpreted by the world—

a. As the revelation of a genius, such as emerges when some great scientist unfolds to us the

conclusions of his focussed attention and period of thought.

b. As the effort of a man to express himself along some creative line.

c. As the violent and often dangerous expressions of frustration in which the man attempts to release

the result of his inner brooding along the chosen line.

These all vary in expression, because of the original equipment with which the man began his life of

thought upon the mental plane. In the first case, you have genius; in the other (if paralleled by a rich

emotional nature) you will have some creative imaginative production, and in the third case, you will

have what will be regarded by the world as insanity, curable in time and not permanent in its effects,

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provided some form of creative imaginative emotional release is provided. This is often the struggle

point of the 2nd, the 4th and the 6th ray personality.

2. Those who become amazingly self-conscious and aware of themselves as centres of thought. They

are obsessed with their own wisdom, their power and their creative capacity. They pass rapidly into a

state of complete isolation or separateness. This can lead to acute megalomania, to an intense pre-

occupation with and an admiring satisfaction with the self, the lower self, the personality. The

emotional, feeling, desire nature is utterly under the control of the dynamic self-centred point of

thought which is all of which the man is aware at this time. Consequently, the brain and all the

physical plane activities are equally controlled and directed towards the planned aggrandisement of the

man. This condition is found in varying degrees, according to the point in evolution and the ray type,

and—in the early stages—it is curable. If it is persisted in, however, it makes the man eventually

untouchable, for he becomes entrenched in a rampart of his own thought forms concerning himself and

his activities. When curable, the effort should be made to decentralise the subject by the evocation of

another and higher interest, by the development of the social consciousness and—if possible—by

contact with the soul. This condition is often the struggle point of the first and fifth ray personalities.

3. Those who become strongly extroverted by the desire to impose the conclusions they have reached

(through their one-pointed mental focus) upon their fellow men. This constitutes quite often the crux

of the difficulty for the third and sixth ray people. These people will be found ranging in consciousness

all the way from the well-meaning theologian and dogmatic doctrinaire, found in practically all schools

of thought, to the fanatic who makes life a burden to all around him as he seeks to impose his views

upon them, and the maniac who becomes so obsessed with his vision that, for the protection of society,

he must be locked away.

It will be obvious to you, therefore, how promising the outlook can be if educators and psychologists

(particularly those who specialise in the training of young people) would teach them the needed care in

the balancing of values, in the vision of the whole, and in the nature of the contribution which the many

aspects and attitudes make to the whole. This is of profound usefulness at the time of adolescence

when so many difficult adjustments require to be made. It is too late to do this usually when a person is

of adult years and has for a long period of time constructed his thought forms and brooded over them

until he is so identified with them that he has really no independent existence. The shattering of such a

thought form or of a group of thought forms which are holding any man in bondage can result in such

serious conditions that suicide, prolonged illness or a life rendered futile through frustration can

eventuate.

Only two things can really help: First, the steady, loving presentation of a wider vision, which must be

held before the man's eyes by some one who is so inclusive that understanding is the keynote of his

life, or, secondly, by the action of a man's own soul. The first method takes much time and patience.

The second method may be instantaneous in its effects, as in conversion, or it may be a gradual

breaking down of the walls of thought by means of which a man has separated himself off from the rest

of the world and from his fellowmen. The trumpets of the Lord, the soul, can sound forth and cause

the walls of Jericho to fall. This task of evoking soul action of a dynamic character on behalf of an

imprisoned personality, impregnably surrounded by a wall of mental matter, will constitute a part of the

science of psychology which the future will see developed.

Problems arising from meditation, and its result: Illumination.

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I would like first of all to point out that when I use the word meditation in this place I am using it in

only one of its connotations. The intense mental focussing, producing undue mental emphasis, wrong

attitudes and anti-social living, is also a form of meditation, but it is meditation carried forward entirely

within the periphery of the small area of a particular man's mind. This is a statement of fact and of

importance. This restricts him and leaves out all contact with other areas of mental perception and

induces an intense one-pointed mental stimulation of a particularly powerful kind, and which has no

outlet except towards the brain, via the desire nature. The meditation to which we shall refer in this

part of our study relates to a mental focussing and attitude which attempts to relate itself to that which

lies beyond the individual's mental world. It is part of an effort to put him in touch with a world of

being and phenomena which lie beyond. I am phrasing this in this manner so as to convey the ideas of

expansion, of inclusion, and of enlightenment. Such expansions and attitude should not render a man

anti-social or incarcerate him in a prison of his own making. They should make him a citizen of the

world; they should induce in him a desire to blend and fuse with his fellowmen; they should awaken

him to the higher issues and realities; they should pour light into the dark places of his life and into that

of humanity as a whole. The problems which arise as a result of illumination are practically the reverse

of those just considered. Nevertheless, they in their turn constitute real problems and, because the

intelligent people of the world are learning to meditate today on a large scale they must be faced.

Many things are inducing this turning towards meditation. Sometimes it is the force of economic

circumstances which forces a man to concentrate, and concentration is one of the first steps in the

meditation process; sometimes it is brought about through the urge to creative work which leads a man

in pursuit of some theme or subject for creative presentation. Whether men are interested only

academically in the power of thought, or whether, through a touch of vision, they become students of

true meditation (either mystical or occult) the fact remains that serious problems arise, dangerous

conditions appear, and the lower nature evidences in every case the need for adaptation to the higher

impulses or demands, or suffers consequences of a difficult nature if it fails to do so. The necessary

adjustments must be made or psychological, psychopathic, and nervous difficulties will inevitably

supervene.

.

Again, let me remind you that the reason for this is that the man sees and knows and realises more than

he is able to do simply as a personality, functioning in the three worlds, and so oblivious in any true

sense to the world of soul activity. He has "let in" energies which are stronger than the forces of which he is usually aware. They are intrinsically strong, though not yet apparently the stronger, owing to the

wellestablished habits and the ancient rhythms of the personality forces with which the soul energy is

brought into conflict. This necessarily leads to strain and difficulty, and unless there is a proper

understanding of this battle, dire results may be produced, and with these the trained psychologist must

be prepared to deal.

With the type and nature of the concentration, with the theme of the meditation, I will not deal, for I am

considering here only results and not the methods for producing them. Suffice it to say, that the man's

efforts in meditation have opened a door through which he can pass at will (and eventually with

facility) into a new world of phenomena, of directed activity, and of different ideals. He has unlatched

a window through which light can pour in, revealing that which is, and always has been, existent within

the consciousness of man, and throwing illumination into the dark places of his life; into other lives;

and into the environment in which he moves. He has released within himself a world of sound and of

impressions which are at first so new and so different that he does not know what to make of them. His

situation becomes one requiring much care and balanced adjustment.

It will be obvious to you that if there is a good mental equipment and a sound educational training, that

there will be a balancing sense of proportion, an interpretative capacity, patience to wait till right

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understanding can be developed, and a happy sense of humour. Where, however, these are not present,

there will be (according to the type and the sense of vision) bewilderment, a failure to comprehend

what is happening, undue emphasis upon personality reactions and phenomena, pride in achievement, a

tremendous sense of inferiority, too much speech, a running hither and thither for explanation, comfort,

assurance, and a sense of comradeship, or perhaps a complete breakdown of the mental forces, or the

disruption of the brain cells through the strain to which they have been subjected.

Exhilaration is also sometimes found as a result of the contact with a new world, and strong mental

stimulation. Depression is as frequently a result, based upon a sensed incapacity to measure up to the

realised opportunity. The man sees and knows too much. He can no longer be satisfied with the old

measure of living, with the old satisfactions, and with the old idealisms. He has touched and now longs

for the larger measures, for the new and vibrant ideas, and for the broader vision. The way of life of

the soul has gripped and attracts him. But his nature, his environment, his equipment and his

opportunities appear somehow to frustrate him consistently, and he feels he cannot march forward into

this new and wonderful world. He feels the need to temporise and to live in the same state of mind as

heretofore, or so he thinks, and so he decides.

These expansions which he has undergone as the result of successful meditation need not be along the

line of recognised religious effort, or produced by so-called occult revelation. They may come to him

along the line of a man's chosen life activity, for there is no life activity, no vocational calling, no

mental occupation and no condition which cannot provide the key to the unlocking of the door into the

desired wider world, or serve to lead a man to the mountain top from which the wider horizon can be

seen, and the larger vision grasped. A man must learn to recognise that his chosen school of thought,

his peculiar vocation, his particular calling in life and his personal trend are only part of a greater

whole, and his problem is to integrate consciously his small life activity into the world activity.

It is this we call illumination for lack of a better word. All knowledge is a form of light, for it throws

light into areas of awareness of which we have hitherto been unconscious. All wisdom is a form of

light, for it reveals to us the world of meaning which lies behind the outer form. All understanding is

an evocation of light, for it causes us to become aware of, or conscious of, the causes which are

producing the outer forms which surround us (including our own) and which condition the world of

meaning of which they are the expression. But when this fact is first seen, grasped, and when the initial

revelation has come, when the place of the part in relation to the whole is sensed, and when the world

which includes our little world is first contacted, there is always a moment of crisis and a period of

danger. Then, as familiarity grows and our feet have wandered in and out of the door we have opened,

and we have accustomed ourselves to the light which the unshuttered window has released into our

little world of daily living, other psychological dangers eventuate. We are in danger of thinking that

what we have seen is all there is to see, and thus—on a higher turn of the spiral and in a larger sense—

we repeat the dangers (earlier considered) of undue emphasis, of wrong focus, of narrow minded belief,

and idee fixe. We become obsessed with the idea of the soul; we forget its need of a vehicle of

expression; we begin to live in an abstracted detached world of being and of feeling, and we fail to

keep in contact with the factual life of physical plane expression. We thus repeat—again on a higher

turn of the spiral—the condition we considered in which the soul or ego was not present, reversing the

condition so that there is no form life really present in the focussed consciousness of the man. There is

only the world of souls and a desire for creative activity. The handling of daily living on the physical

plane drops below the threshold of consciousness, and the man becomes a vague, impractical, visionary

mystic. These states of mind are dangerous, if they are permitted to exist.

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There are, however, certain phases of this mental trouble which are induced by the illumination of the

mind through meditation with which it might be profitable to deal. I can do so only cursorily, as the

time is brief and I seek to indicate and not to elucidate in detail. I can only point out to you the general

lines of difficulty and the methods whereby a specific difficulty or problem can be met or solved. In

the handling of many of these cases, ordinary common sense is of value, and the effort to impress upon

the patient that his troubles, though small in the beginning, can open the door to serious situations.

There are three of these upon which I will touch.

The first of these is the over-activity of the mind in quite a number of cases, which—sometimes with

suddenness and sometimes—slowly grasps and sees too much. It becomes aware of too much

knowledge. This produces irregularities in the organisation of the man's life, and interjects so much

variation, so much fluidity and so much restlessness that he is forever in a seething turmoil.

Throughout it all, he is conscious of himself as the one at the centre, and interprets all the mental

activity and contacts, all the fluidity, the constant analysis to which he is prone, and the ceaseless

making of plans as indicative not only of mental ability but of real spiritual insight and wisdom. This

produces difficult situations for all associated with him, and continues frequently over a long period of

time. For as long as this condition lasts, there is little that anyone can do. The constant "permutations

of the chitta or mind stuff" and the perpetual "thought form making activity of the mental body"

engrosses the man so constantly that nothing else registers in his consciousness. Vast plans,

widespread schemes, correlations and correspondences, plus the attempt to impose them on others and

to invoke their aid (with consequent criticism if this aid is withheld) for the carrying out of the mass of

unrelated ideas occupy him. There is no real effort made to carry these plans and ideas through to

completion, for them all remain tentative on the mental plane, in their original vague state. The effort

to see more and grasp more and apprehend more of the detail and the inter-relation engrosses all the

attention, and there is no energy left to carry even one of them down on to the plane of desire, and thus

take the first steps towards the physical materialisation of the visioned plan. If this state of mind

continues for too long a period, it produces mental strain, nervous breakdown and sometimes

permanent difficulty. The cure, however, is simple.

Let the man thus afflicted realise the futility of his mental life as he is living it. Then, choosing one of

the many possible methods of work and one of the many channels of service whereby the sensed plan

can be developed, let him force himself to bring it through into physical manifestation, letting all other

possibilities drop. In this way, he can begin again to regulate and control his mind and to take his place

among those who are accomplishing something—no matter how small the contribution may be. He

becomes then constructive.

I have illustrated this type of difficulty in terms of the aspirant who, in meditation, comes into touch

with the influences of the Hierarchy, and thus is in a position to tap the stream of thought forms created

by Them and by Their disciples. But the same type of difficulty will be found among all those who

(through discovery of the mental plane and the use of focussed attention) penetrate into that larger

world of ideas which are just ready to precipitate on to the concrete levels of mental substance. This

accounts for the futility and the apparent arid fruitlessness of many quite intelligent people. They are

occupied with so many possibilities that they end by achieving nothing. One plan carried through, one

line of thought developed to its concrete conclusion, one mental process unfolded and presented in

consciousness will save the situation, and bring creative usefulness into otherwise negative and futile

lives. I use the word "negative" in this place to indicate a negativity in the achievement of results.

Such a man is, it is needless to say, exceedingly positive in the implications which he attaches to his so-

called mental conceptions and ideas as to how it all should be worked out, and is a constant source of

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dismay to those around him. His friends or co-workers are the butt of his ceaseless criticism, because

they do not work out the plan as he believes it should be worked out, or fail to appreciate the flood of

ideas with which he is overwhelmed. It should be realised that the man is suffering from a sort of

mental fever, with its accompaniments of hallucination, over-activity, and mental irritability. The cure,

as I said above, lies in the patient's own hands. It involves earnest application to one chosen plan to

prove its effectiveness, using common sense and ordinary good judgment. The light that can be

contacted in meditation has revealed a level of mental phenomena and of thought forms with which the

man is unaccustomed to deal. Its manifestation and implications and possibilities impress him as so

vast that he argues they must be divine and, therefore, essential. Because he is still in the dramatic

centre of his own consciousness and still—even if unconsciously—full of mental pride and spiritual

ambition, he feels he has great things to do, and that everybody he knows must aid him in doing it, or

else reckon themselves as failures.

The second is the revelation of the maya of the senses. This maya is a generic term covering three

aspects of the phenomenal life, of the three worlds or the three major results of force activity. These

serve to bewilder the man and make difficult the lot of the earnest aspirant. It might be of value if I

here defined for you the three terms which are applied to these three phenomenal effects: Illusion,

Glamour and Maya.

These three phrases have for long been bandied about among so-called occultists and esotericists. They

stand for the same general concept or the differentiation of that concept. Speaking generally, the

interpretations have been as follows and they are only partial interpretations, being almost in the nature

of distortions of the real truth, owing to the limitations of the human consciousness.

Glamour has oft been regarded as a curious attempt of what are called the "black forces" to deceive and hoodwink well-meaning aspirants. Many fine people are almost flattered when they are "up against"

some aspect of glamour, feeling that their demonstration of discipline has been so good that the black

forces are interested sufficiently to attempt to hinder their fine work by submerging them in clouds of

glamour. Nothing could be further from the truth. That idea is itself a part of the glamour of the

present time, and has its root in human pride and satisfaction.

Maya is oft regarded as being of the same nature as the concept promulgated by the Christian Scientist

that there is no such thing as matter. We are asked to regard the entire world phenomena as maya and

to believe that its existence is simply an error of mortal mind, and a form of auto-suggestion or self-

hypnotism. Through this induced belief, we force ourselves into a state of mind which recognises that

the tangible and the objective are only figments of mans imaginative mind. This, in its turn, is likewise

a travesty of reality.

lllusion is regarded in rather the same way, only (as we define it) we lay the emphasis upon the

finiteness of man's mind. The world of phenomena is not denied, but we regard the mind as

misinterpreting it and as refusing to see it as it is in reality. We consider this misinterpretation as

constituting the Great Illusion.

I would point out here that (generally speaking) these three expressions are three aspects of a universal

condition that is the result of the activity—in time and space—of the human mind.

The Problem of Illusion lies in the fact that it is a soul activity, and is the result of the mind aspect of all the souls in manifestation. It is the soul which is submerged in the illusion, and the soul that fails to see

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with clarity until such time as it has learnt to pour the light of the soul through into the mind and the

brain.

The Problem of Glamour is found when the mental illusion is intensified by desire. What the

theosophist calls "Kamamanas" produces glamour. It is illusion on the astral plane.

The Problem of Maya is really the same as above, plus the intense activity produced when both

glamour and illusion are realised on etheric levels. It is that vital, unthinking, emotional mess (yes, that is the word I seek to use) in which the majority of human beings seem always to live. Therefore:

1. Illusion is primarily of a mental quality and is characteristic of the attitude of mind of those people who are more intellectual than emotional. They have outgrown glamour as usually understood. It is

the misunderstanding of ideas and thought forms of which they are guilty, and of misinterpretations.

2. Glamour is astral in character, and is far more potent at this time than illusion, owing to the

enormous majority of people who function astrally always.

3. Maya is vital in character and is a quality of force. It is essentially the energy of the human being as it swings into activity through the subjective influence of mental illusion or astral glamour or of both in

combination.

The vastness of the subject is overwhelming, and it takes time for the aspirant to learn the rules

whereby he can find his way out of the worlds of glamour. I seek here only to deal with the theme as it

produces effects in the life of the man who has evoked a measure of light within himself. This has

served to reveal the three worlds of lower force to him. This revelation, in the early stages, oft deceives

him and he becomes the victim of that which has been revealed. It might justly be remarked that all

human beings are the victims of the Great Illusion and of its various correlations and aspects. In the

cases which we are here considering, the difference lies in the fact that—

1. The man is definitely and consciously aware of himself.

2. He knows also that he has released a measure of the higher light.

3. That which is revealed to him is interpreted by him in terms of spiritual phenomena instead of in

terms of psychical phenomena. He regards it all as wonderful, revealing, true and desirable.

Because he has achieved integration and is able to function in the mind nature; because his orientation

is good and right; because he is on the Path of Probation; and because he knows himself to be an

aspirant and even a disciple, that which the lights reveals upon the astral plane, for instance, is naturally

of a very high order. It is, consequently, most deceptive in its effects. Vast cosmic schemes which

have emerged from the minds of thinkers in the past and which have succeeded in reaching the astral

plane; the ancient forms embodying the "wish life" and the imaginary conceptions of the race and

which are of such potency that they have persisted in the desire life of many; the symbolic forms

employed down the ages in the attempt to materialise certain realities; the tentative and experimental

forms of great and good endeavours which have been or are at this time being worked out, plus the life

activity of the astral plane itself, the dream world of the planet—all this tends to preoccupy him and to

lead him into danger and error. It retards his progress on the way and sidetracks his energies and

attention.

It should be remembered that this constitutes the line of least resistance for the man because of the

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potency of the astral body in this world period. The result of all this is that the powers and faculties of

the mind become over developed and what are called the "lower siddhis" (the lower psychic powers)

begin to assert control. The man is, in reality, reverting to states of awareness and to conditions of

functioning which were normal and right in Atlantean times, but undesirable and unnecessary in our

day. He is recovering—through stimulation—ancient habits of psychic awareness which should lie

normally below the threshold of consciousness.

The light has revealed this world of phenomena to him; he deems it desirable and interprets its

activities as a wonderful spiritual development within himself. This stimulation by the mind (itself

stimulated in meditation) as it turns downward on to the astral plane, evokes the renewed and the

reawakened active reaction from the lower powers. It is as definitely a recovery and as definitely

undesirable as are some of the Hatha-yoga practices in India which enable the yogin to recover the

conscious control of his bodily functions. This conscious control was a distinguishing mark of the

early Lemurian races but for ages the activity of the body-organs has lain, most desirably and safely,

below the threshold of consciousness, and the body performs its functions automatically and

unconsciously, except in the case of disease or maladjustment of some kind. It is not intended that the

race (when the work of this present cycle is accomplished) should function consciously in forgotten

areas of awareness, as did the Lemurian or the Atlantean races. It is intended that men should function

as Caucasians, though no really satisfactory term has yet been coined to distinguish the race which is

developing under the impact of our occidental civilization. I am referring to states of consciousness

and realms of awareness which are the prerogative of all races and peoples at certain stages of

development, and I only use the three, scientific, racial nomenclatures as symbols of these stages:

The Lemurian consciousness -----physical.

The Atlantean consciousness -----astral, emotional, sensuous.

The Caucasian or Aryan ----------mental or intellectual.

This must never be forgotten.

The man who is suffering from the revelations of light in the three worlds (particularly in the astral

world) is, therefore, really doing two things:

1. He is remaining in a relatively static condition as far as his higher progress is concerned; he is

looking on at the bewildering kaleidoscope of the astral plane with interest and attention. He may not

be active on the plane himself or consciously identify himself with it, but, mentally and emotionally, it

is satisfying temporarily his interest, holding his attention and arousing his curiosity, even if he

remains, at the same time, critical. He is, therefore, wasting time and surrounding himself continuously

with new layers of thought forms—the result of his thought about what he is seeing or hearing. This is

dangerous and should be brought to an end. Intelligent interest in the world of glamour and illusion is

required of all wise aspirants and disciples so that they may release themselves from its thralldom, for

otherwise it will never be understood and controlled. But a prolonged application to its life and

complete engrossment in its phenomena is dangerous and imprisoning.

2. The interest evoked in these undesirable cases is such that the man—

a. Becomes completely glamoured by it.

b. Descends (speaking symbolically) to its level.

c. Reacts sensitively to its phenomena, and often with pleasure and delight.

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d. Invokes the ancient faculties of clairvoyance and clairaudience.

e. Becomes a lower psychic and accepts all that the lower psychic powers reveal.

I would like to pause here and point out two things which should be borne in mind:

First, that many people are today living in the Atlantean state of awareness, in the Atlantean

consciousness and for them the expression of these lower psychic powers is normal, though

undesirable. For the man who is a mental type or who is overcoming gradually the psychic nature,

these powers are abnormal (or should I say subnormal?) and most undesirable. In this discussion with

which we are now engaged, I am not dealing with the man with the Atlantean consciousness but with

the modern aspirant. For him to develop the previous racial consciousness and to revert to the lower

type of development (which should have been left far behind) is dangerous and retarding. It is a form

of atavistic expression.

Secondly: that when a man is firmly polarised upon the mental plane, when he has achieved some

measure of contact with the soul, and when his entire orientation is towards the world of spiritual

realities and his life is one of discipline and service, then, at times, and when necessary, he can at will

call into use these lower psychic powers in the service of the Plan and in order to do some special work

upon the astral plane. But this is a case where the greater consciousness includes normally the lesser

consciousness. This is however seldom done even by the adepts, for the powers of the soul—spiritual

perception, telepathic sensitivity and psychometrical facility—are usually adequate to the demand and

the need to be met. I interject these remarks, as there are some enlightened men who use these powers,

but it is always along the line of some specific service to the Hierarchy and humanity, and not along

any line connected with the individual.

When a man has wandered into the bypaths of the astral plane, and has left the secure place of mental

poise and intellectual altitude (again I am speaking symbolically) when he has succumbed to glamour

and illusion (usually being quite sincerely deceived and well-intentioned) and when he has unfolded in

himself—through misapplied stimulation and experiment—old habits of contact, such as clairvoyance

and clairaudience, what can he do, or what shall be done to him to bring about right conditions?

Many of these people find their way into the hands of psychologists and psychiatrists; many are to be

found today in our sanitariums and asylums, placed there because they "saw things" or heard voices, or

dreamed dreams, and because they had unfitted themselves for normal living. They appear to be a

danger, both to themselves and to others. They constitute a problem and a difficulty. The ancient

habits must be dropped, but because of their antiquity they are very powerful, and to drop them is

easier said than done. The practices whereby the lower psychic powers have been developed must be

given up. If these faculties of response to an environing astral world appear to have been developed

with no difficulty and to be natural to the man, they should nevertheless be discontinued and the

avenues of approach to this lower world of phenomena should be closed. If human beings make so

poor a success of living consciously on the physical plane and in handling the phenomena there

contacted, and if the life of mental attention and mental living is still so difficult to the vast majority,

why complicate the problem by trying to live in a world of phenomena which is admittedly the most

powerful at this time?

The task of release from the thralldom of astral sensitivity is unique and stupendous. The details of the

method whereby it can be done are too numerous for us to consider them here. But certain words hold

the keynotes of release and three basic suggestions will aid the psychologist in dealing with these types

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of difficulty. The words which hold the secret are:

1. Instruction.

2. Focus of attention.

3. Occupation.

The nature of the human response apparatus in the three worlds should be carefully explained to the

man who is in difficulty and the distinction between the Lemurian, the Atlantean and the Caucasian

consciousness should be made clear to him, if possible. His pride of place upon the ladder of evolution

should be evoked at this point again if possible, and it will prove a constructive evocation. The effort

to focus his attention should be progressively and sympathetically attempted. According to his type so

will the effort be directed to focussing his attention and directing his interest upon the physical plane or

the mental plane, thus directing it away from the intermediate plane. Definite physical or mental

occupation (again arranged according to type) should be arranged and the man forced to occupy

himself in some chosen manner.

The three suggestions I would make to the psychologist or the mental healer are:

1. Study with care the nature of the rays which presumably constitute the man's nature and provide the

forces and energies which make him what he is. I have worded this with care.

2. Determine which of the vehicles of contact is the most powerful, best organised and well developed.

It will indicate through which forms the life expression in this particular incarnation is flowing.

3. Investigate the physical condition with care, and where it needs attention see that due care is given.

At the same time, take note of the glandular equipment, studying it from the standpoint of its relation to

the seven major centres in the body. In many cases, the glands indicate the condition of the centres.

Thus an understanding of the force system of the patient will take place.

The Science of the Centres is yet in its infancy, as is the Science of the Rays and the Science of

Astrology. But much is being learned and developed along these three lines and when the present

barriers are down and true scientific investigation is instituted along these lines, a new era will begin

for the human being. These three sciences will constitute the three major departments of the Science of

Psychology in the New Age, plus the contributions of modern psychology and the insight into the

nature of man (particularly the physical nature) which it has so wonderfully developed.

Problems of guidance, dreams, and depression.

I am dealing with these problems because of their exceeding prevalence at this time, due to the

activities of various religiously or psychologically motivated groups, to the trend of certain schools,

dedicated to the spread of religion or of psychology, and to the present world situation which has

plunged so many sensitive people into a state of lowered spiritual vitality, accompanied usually by

lowered physical vitality. This condition is widespread and based on wrong economic conditions. I am

dealing with these before we take up our fourth point, The Diseases and Problems of Mystics, as they

form an intermediate group, including many intelligent and well-intentioned citizens.

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recognition of the fact of God and of God's Plan. This inherent, instinctual, spiritual reaction is being

exploited today by many well meaning reformers who have, however, given no real attention to the

subject, or to the phenomena of the outer response to a subjective urge. They are, in the majority of

cases, blind leaders of the blind. We might define the problem of guidance as the problem of the

method whereby a man, through processes of auto-suggestion, throws himself into a state of negativity

and (whilst in that state) becomes aware of inclinations, urges, voices, clearly impressed commands,

revelations of courses of conduct which should be pursued or of careers which should be followed, plus

a general indication of lines of activity which "God" is proposing to the attentive, negative, receptive subject. In this state of almost sublimated awareness to the insistent demands of the subjective realms

of being or of thought, the man is swept into a current of activity which may succeed in permanently

orienting his life (often quite harmlessly and sometimes most desirably) or which may have only a

temporary effect, once the urge of response has exhausted itself. But in any case, the source of the

direction and the origin of the guidance is vaguely called "God", is regarded as divine, is spoken of as the voice of the "Christ within", or as spiritual direction. Many analogous terms are used, according to the school of thought to which the man may belong, or which has succeeded in attracting his attention.

We shall see this tendency towards subjective guidance of some kind or another developing

increasingly as humanity becomes more subjectively oriented, more definitely aware of the realms of

inner being, and more inclined towards the world of meaning. It is for this reason that I desire to make

a relatively careful analysis of the possible sources of guidance so that at least men may know that the

whole subject is vaster and more complicated than they had thought, and that it would be the part of

wisdom to ascertain the origin of the guidance vouchsafed, and so know, with greater definiteness, the

direction in which they were headed. Forget not that the blind, unreasoning subjecting of oneself to

guidance (as at present practiced) renders a man eventually a negative impressionable automaton.

Should this become universally prevalent and the present methods become established habits, the race

would forfeit its most divine possession, i.e., free will. There is no immediate fear of this, however, if

the intelligent men and women of the world think this problem out. Also there are too many egos of

advanced nature coming into incarnation at this time to permit the danger to grow out of all bounds,

and there are too many disciples in the world today whose voices are ringing loudly and clearly along

the lines of free choice, and the intelligent comprehension of God's plan.

It might be of profit if I indicated anew the various schools of thought who feature "guidance" or whose methods and doctrines tend to the development of an inner attentive ear, and yet who fail to teach the

distinctiveness of the sources of guidance, or to differentiate between the various sounds, voices and

so-called inspired indications which that attentive ear may be trained to register.

The emotionally inclined people in the Churches of all denominations and persuasions are ever prone

to find a way of escape from the troubles and difficulties of life by living always with a sense of the

guiding Presence of God, coupled to a blind acquiescence in what is generalised as the "will of God".

The practice of the Presence of God is most definitely a desirable and needed step but people should

understand what it means and steadily change the sense of duality into the sense of identification. The

will of God can take the form of the imposition of life circumstance and conditions from which there is

no possible escape; the subject of this imposition accepts it and does literally nothing to improve or

truly better (and perhaps avoid) the circumstances. Their destiny and situation is interpreted by them as

such that within the imposed ring-pass-not and lines of limitation they determine placidly, submissively

to live. A spirit of submission and acquiescence is inevitably developed, and by calling the situation in

which they find themselves an expression of God's will they are enabled to bear it all. In some of the

more sublimated states of this acquiescence, the sensitively inclined person voices his submission, but

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fails to recognise that the voice is his own. He regards it as God's voice. For them, the way of

understanding, the recognition of the great Law of Cause and Effect (working out from life to life) and

the interpretation of the problem in terms of a lesson to be mastered would spell release from negativity

and blind, unintelligent acceptance. Life does not demand acquiescence and acceptance. It demands

activity, the separation of the good and high values from the undesirable, the cultivation of that spirit of

fight which will produce organisation, understanding, and eventual emergence into a realm of useful

spiritual activity.

People who participate in the activity of those schools of thought which are called by many names such

as Mental Science schools, New Thought groups, Christian Science and other similar bodies are also

prone to drift into a state of negativity, based on auto-suggestion. The constant re-iteration of the

voiced, but unrealised, fact of divinity will eventually evoke a response from the form side of life

which (even if it is not worded guidance) is, nevertheless, the recognition of a form of guidance and

leaves no scope for free will. This is a reaction on a large scale, from the one dealt with above.

Whereas in the one case there is found a blind acceptance of an undesirable lot because it is the will of

God and that Will therefore must be good and right, in the second group there is an attempt to stir the

subjective man into the acceptance of a definitely opposite condition. He is taught that there are no

wrong conditions except as he himself creates them; that there is no pain and nothing undesirable; he is

urged to recognise that he is divine and the heir of the ages and that the wrong conditions, limited

circumstances and unhappy occurrences are the result of his own creative imagination. He is told they

are really non-existent.

In the two schools of thought, the truth about destiny as it works out under the Law of Cause and Effect

and the truth about man's innate divinity are taught and emphasised, but, in both cases, the man himself

is a negative subject, and the victim either of a cruel fate or of his divinity. I am wording this with

deliberation because I am anxious for my readers to realise that destiny never intended man to be a

helpless victim of circumstance or the self-hypnotised tool of an affirmed, but undeveloped, divinity.

Man is intended to be the intelligent arbiter of his own destiny, and a conscious exponent of his own

innate divinity, of the God within.

Again, schools of esotericists, theosophists and rosicrucians (particularly in their inner schools) have

also their own forms of this illusion of guidance. It is of a different nature to the two dealt with above,

but the results are nevertheless of much the same quality and reduce the student to a condition of being

guided, often of being directed, by illusionary voices. Frequently the heads of the organisation claim to

be in direct communication with a Master or the entire Hierarchy of Masters, from whom orders come.

These orders are passed on to the rank and file of the membership of the organisation and prompt

unquestioning obedience is expected from them. Under the system of training, imparted under the

name of esoteric development, the goal of a similar relationship to the Master or the Hierarchy is held

out as an inducement to work or to meditation practice, and some day the aspirant is led to believe that

he will hear his Master's voice, giving him guidance, telling him what to do and outlining to him his

participation in various roles. Much of the psychological difficulties found in esoteric groups can be

traced to this attitude and to the holding out to the neophyte of this glamorous hope. In view of this, I

cannot too strongly re-iterate the following facts:

1. That the goal of all teaching given in the real esoteric schools is to put man consciously in touch with

his own soul and not with the Master.

2. That the Master and the Hierarchy of Masters work only on the plane of the soul, as souls with souls.

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3. That conscious response to hierarchical impression and to the hierarchical plan is dependent upon the

sensitive reaction which can be developed and made permanent between a man's own soul and his

brain, via his mind.

4. That the following points should be borne in mind:

a. When a man is consciously aware of himself as a soul, he can then be in touch with other souls.

b. When he is consciously a disciple, he is then in touch with, and can collaborate intelligently with,

other disciples.

c. When he is an initiate, other initiates become facts in his life and consciousness.

d. When he is a Master, the freedom of the Kingdom of Heaven is his, and he works consciously as one

of the senior members of the Hierarchy.

But—and this is of prime importance—all these differentiations relate to grades of work and not to

grades of persons; they indicate soul expansions but not graded contacts with personalities. According

to the realised soul development upon the physical plane will be the response to the world of souls of

which the occult Hierarchy is the heart and mind.

The guidance to which the adherents of many esoteric schools so often respond is not that of the

Hierarchy but that of the astral reflection of the Hierarchy; they respond therefore to an illusory,

distorted, man-made presentation of a great spiritual fact. They could, if they so chose, respond to the

reality.

Apart from the ordinary occult and esoteric schools found in the world today, there are groups of

people as well as solitary individuals who are practicing various forms of meditation and of yoga. This

is true both of Eastern and Western aspirants. Some of these people are working with real knowledge,

and, therefore, quite safely; others are profoundly ignorant not only of techniques and methods but also

as to the results to be expected from their efforts. Results there must inevitably be, and the major result

is to turn the consciousness inward, to develop the spirit of introspection, and to orient the man or

woman to the inner subjective worlds and to the subtler planes of being—usually to the astral realm

and seldom to the truly spiritual world of souls. The mind nature is seldom invoked and the processes

pursued usually render the brain cells negative and quiescent whilst the mind remains inactive and

often unawakened. The only area of consciousness which remains therefore visible is that of the astral.

The world of physical and tangible values is shut out; the mental world is equally shut out. I would ask

you to ponder on this statement.

The Oxford Group Movement has also laid much stress on the need for guidance, yet seems to have

developed no real understanding of the subject or to have given any real attention to the inclusive

investigation of the alternative possibilities to the voice of God. Mystics of all kinds, with a natural

pre-disposition to the introspective, negative life are today hearing voices, receiving guidance and

obeying impulses which they claim come from God. Groups everywhere are occupied with the task of

orienting people to the spiritual life or with the task of ascertaining the Plan of God or of cooperating

with it in some way or another. Some of these groups are working intelligently and are sometimes

correct in their surmises and endeavours, but the bulk of them are incorrect as they are largely astral in

nature.

The result of all this is twofold. One is the development of a spirit of great hopefulness among the

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spiritual workers of the world as they note how rapidly humanity is turning towards the world of right

meaning, of true spiritual values and of esoteric phenomena. They realise that in spite of errors and

mistakes, the whole trend of the racial consciousness today is "inwards towards the Centre of spiritual

life and peace." The other result or recognition is that during this process of re-adjustment to the finer

values, periods of real danger transpire and that unless there is some immediate understanding of the

psychological conditions and possibilities and that unless the mentality of the race is evoked on the side

of understanding and common sense, we shall have to pass through a cycle of profound, psychological,

and racial disturbance before the end of this century. Two factors today are, for instance, having a deep

psychological effect upon humanity:

1. The suspense, fear and apprehension in every country are most adversely affecting the mass of the

people, stimulating them astrally and—at the same time—lowering their physical vitality.

2. The impact of the higher spiritual forces upon the more intelligently inclined and mystically

motivated people is producing serious and widespread trouble, breaking down protective etheric

barriers, and throwing the doors wide open on to the astral plane. Such are some of the dangers of

spiritual stimulation.

Therefore, it is of real value to us to study the sources from which much of this so-called "guidance"

can come. For the sake of clarity and impressiveness, I propose to list these sources very briefly and

without any prolonged comment. This will give the earnest and intelligent investigator the opportunity

to realise that the whole theme is vaster and far more important than has been surmised and may lead to

a more careful analysis of the "types of guidance" and an understanding of the possible directing

agencies to which the poor and ignorant neophyte may fall a victim.

1. Guidance or instruction coming from the man or woman upon the physical plane to whom the guided

person is, usually unconsciously, looking for help. This is largely a brain relationship, electrical in

nature, established by conscious physical plane contacts, and is greatly helped by the fact that the

neophyte knows pretty well, exactly what his instructor would say in any given circumstance.

2. The introverted attitude of the neophyte or mystic brings to the surface all his subconscious "wish

life." This, as he is mystically inclined and probably aspires normally towards goodness and the life of

the spirit, takes the form of certain adolescent tendencies towards religious activity and practices.

These, however, he interprets in terms of definite extraneous guidance, and formulates them to himself

in such a way that them become to him the Voice of God.

3. The recovery of old spiritual aspirations and tendencies, coming from a previous life or lives. These

are deeply hidden in his nature but can be brought to the surface through group stimulation. He thus

recovers spiritual attitudes and desires which, in this life, have not hitherto made their appearance.

They appear to him as utterly new and phenomenal, and he regards them as divine injunctions coming

from God. They have, however, always been present (though latent) in his own nature and are the

result of the age-old trend or tendency towards divinity which is inherent in every member of the

human family. It is the prodigal son speaking to himself and saying: "I will arise and go"—a point

which Christ makes beautifully and abundantly clear in the parable.

4. The "guidance" registered can also be simply a sensitivity to the voices and injunctions and well-

meaning intentions of good people on the path of return to incarnation. The spiritual dilemma of the

race today is causing the rapid return of many advanced souls to life on the physical plane. As they

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hover on the borderland of outer living, awaiting their time to be re-born, they are oft contacted

subjectively and unconsciously by human beings in incarnation, particularly at night when the

consciousness is out of the physical body. What they say and teach (frequently good, usually

indifferent in quality and sometimes quite ignorant) is remembered in the waking hours of

consciousness and interpreted by the neophyte as the voice of God, giving guidance.

5. The guidance can also be of an astral, emotional nature, and is the result of the contacts made by the

aspirant (firm in his aspiration but weak in his mental polarisation) upon the astral plane. These cover

such a wide range of possibilities that it is not possible for me to enlarge upon them here. They are all

coloured by glamour, and many well-meaning leaders of groups and organisations get their inspiration

from these sources. There is, in them, no true lasting divine guidance. They may be quite harmless,

sweet, kindly and well-intentioned; they may feed the emotional nature, develop hysteria or aspiration;

they may develop the ambitious tendencies of their victim and lead him down the byways of illusion.

But they are not the voice of God, or of any Member in the Hierarchy, nor are they divine in nature,

any more than the voice of any ordinary teacher upon the physical plane is necessarily divine.

6. The guidance recorded may also be the result of the man tuning in telepathically upon the mind or

the minds of others. This frequently happens with the more intelligent types and with those who are

mentally focussed. It is a form of direct, but unconscious, telepathy. The guidance, therefore, comes

from other minds or from the focussed group mind of some band of workers with which the man may

have a realised or an unrealised affinity. The guidance thus given can be consciously or unconsciously

imparted, and can be, in quality, good, bad, or indifferent.

7. The mental world as well as the astral world is full of thought forms and these can be contacted by

man and be interpreted by him as conveying guidance. These thought forms can be used by the Guides

of the race at times in order to help and guide humanity. They can also be used by undesirable entities

and forces. They can, therefore, be most useful, but when interpreted by any man as embodying divine

guidance and as constituting an infallible leading (thus demanding and evoking blind and

unquestioning acceptance) they become a menace to the free activity of the soul and are of no true

value.

8. Guidance can come, therefore, from all kinds and types of incarnate or discarnate men, ranging in

character from very good to very bad. They can include the help proffered by real initiates and adepts

through their working disciples and aspirants to the mental and astral activities of ordinary intelligent

men and women, including the emotionally and selfishly oriented person. It should be remembered

that no true initiate or disciple ever seeks to control any person nor will he indicate to him in the form

of a positive command, any action which he should take. But many people tune in on teaching being

given by trained minds to disciples, or record telepathically the powerful thought forms, created by

world thinkers or Members of the Hierarchy. Hence the many misinterpretations and the socalled

recorded guidances. Men appropriate to themselves sometimes that which is intended for a group or a

hint given by a Master to a disciple.

9. Guidance also comes from a man's own powerful, integrated personality and he will frequently fail

to recognise it for what it is. The ambition, desire, or prideful purposings of a personality may work

down from the mental body and be impressed upon the brain, and yet the man, in that brain

consciousness, may regard them as coming from some extraneous outer source. Yet all the time, the

physical man is responding to the injunctions and impulses of his own personality. This often happens

to three types of people:

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a. Those whose egos or personalities are upon the sixth ray.

b. Those who have laid themselves open to the glamours of the astral plane through over stimulation of

the solar plexus.

c. Those who are susceptible, for some reason or another, to the receding Piscean energy.

10. Guidance can come, as you well know, from a man's own soul when through meditation, discipline

and service, he has established contact, and there is consequently a direct channel of communication

from soul to brain, via the mind. This, when clear and direct, is true divine guidance, coming from the

inner divinity. It can, however, be distorted and misinterpreted if the mind is not developed, the

character is not purified and the man is not free from undue personality control. The mind must make

right application of the imparted truth or guidance Where there is true and right apprehension of the

inner divine voice, then—and only then—do you have infallible guidance, and the voice of the inner

God can then speak with clarity to its instrument, man upon the physical plane.

11. Once this latter form of guidance has been established, stabilised, fostered, developed and

understood, other forms of spiritual guidance then become possible. The reason for this is that they

will pass through or be submitted to the standard of values which the factor of the soul itself

constitutes. The awareness of the soul is a part of all awarenesses. The recognition of this soul

awareness is a gradual and progressive happening where the man upon the physical plane is concerned.

The brain cells must be gradually awakened and the correct interpretative response developed. As, for

instance, a man becomes aware of the Plan of God, he may regard that Plan as being imparted to him

by a Master or by some Member of the Hierarchy; he may regard the knowledge as coming to him

through his own immediate contact with a thought form of the Plan. If he achieves and interprets this

knowledge in a truly right way, he is perforce simply achieving recognition of that which his own soul

inevitably knows, because his soul is an aspect of the Universal soul and an integral part of the

planetary Hierarchy.

There are other sources of guidance, of inspiration and of revelation but, for the psychological purposes

of our present study, the above will suffice.

We will now touch upon the subject of dreams, which is assuming such importance in the minds of

certain prominent psychologists and in certain schools of psychology. It is not my intention to criticise

or attack their theories in any way. They have arrived at a most important and indicative fact—the fact

of the interior, inner subjective life of humanity, which is based on ancient memories, on present

teachings, and on contacts of various kinds. A true understanding of the dream-life of humanity would

establish three facts:

1. The fact of reincarnation.

2. The fact of there being some activity during sleep or unconsciousness.

3. The fact of the soul, of that which persists and has continuity.

These three facts provide a definite line of approach to the problems which we are considering and they

would, if analysed, substantiate the position of the esotericists.

The origin of the word "dream" is in itself debateable and nothing really sure and proved is known.

Yet what is inferred and suggested is of itself of real significance. In a great standard authority,

Webster's Dictionary, two origins of the word are given. One traces the word back to a Sanskrit root,

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meaning "to harm or to hurt"; the other traces it back to an old Anglo-Saxon root, signifying "joy or bliss." Is there not a chance, that both derivations have in them a measure of truth, and that in their mutual tracing back to some most ancient origin and root we should discover a real meaning? In any

case two thoughts emerge from an understanding study of these derivations.

The first is that dreams were originally regarded as undesirable, probably because they revealed or

indicated, in the majority of cases, the astral life of the dreamer. In Atlantean times, when man was

basically astral in his consciousness, his outer physical consciousness was largely controlled by his

dreams. In those days, the guidance of the daily life, of the religious life, and of the psychological life

(such as it was) was founded on a lost science of dreams, and it is this lost science (little as he may like

the idea) which the modern psychologist is rapidly recovering and seeking to interpret. Most of the

people (though necessarily not all of them) who find themselves needing the care and instruction of the

psychologist are Atlantean in consciousness, and it is this fact which has predisposed the psychologist

unconsciously to lay the present emphasis upon dreams and their interpretation.

May I point out again that the true psychology will only appear and right techniques be used when

psychologists ascertain (as a first and needed measure) the rays, the astrological implications and the

type of consciousness (Aryan or Atlantean) of the patient.

However, as time elapsed, the dreams of the more intelligent minds became of an increasingly forward-

looking, idealistic nature; these, as they came to the surface and were remembered and recorded, began

to control the brain of man so that the Anglo-Saxon emphasis on joy and bliss eventually became

descriptive of many so-called dreams. We have then the emergence of the utopias, the fantasies, the

idealistic presentations of future beauty and joy which distinguishes the thought life of the advanced

human being, and which find their expression in such presented (and as yet unfulfilled) hopes as Plato's

Republic, Milton's Paradise Regained and the best Utopian, idealistic creative productions of our Western poets and writers. Thus Occident and Orient together present a theory of dreams—of a lower

astral or higher intuitional nature—which are a complete picture of the wish life of the race. These

range all the way from the dirty ideas and the bestial filth, drawn forth at times from their patients by

psychologists (thus revealing a wish life and an astral consciousness of a very low order), up to the

idealistic schemes and the carefully thought-out paradises and cosmic orders of the higher types of

aspirants. All, however, come into the realm of Dreams. This is true, whether such dreams are tied up

with frustrated sex or unfulfilled idealism; they are all indicative of an urge, a powerful urge, either to

selfish satisfaction or group betterment and group welfare.

These dreams can embody in themselves ancient astral illusions and glamours, potent and strong

because of ancient origin and racial desire, or they can embody the sensitive response of advanced

humanity to systems and regimes of existence which are hovering on the borderland of manifestation,

awaiting future precipitation and expression.

This will indicate to you how vast is this subject, for it includes not only the past astral habits of the

race, ready—when given certain pathological conditions or fostered by fretting frustrations—to assert

themselves, but they also include the ability of the spiritually-minded aspirant in the world today to

touch the intended plans for the race and thus see them as desirable possibilities.

Having thus indicated the scope of our theme, I would like to point out that I seek only, in the limited

space at my disposal, to do two things:

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1. Touch briefly upon the conditions which foster dreams.

2. Indicate the sources from which dreams can come and what produces them.

I do not expect to have these theories accepted by the average psychologist, but there may be

somewhere those minds which will be open enough to accept some of the suggestions and thus benefit

themselves and certainly benefit their patients.

The major cause of a distressing dream life is, in every case, a frustration or an inability of the soul to

impose its wishes and designs upon its instrument, the man. These frustrations fall into three

categories:

1. Sex frustration. This type of frustration leads in many cases, especially in the average person, to an over-emphasis of the fact of sex, to an uncontrolled sex thought life, to sexual jealousies (oft

unrecognised) and to physical underdevelopment.

2. Frustrated ambition. This dams back the resources of the life, produces constant inner fret, leads to envy, hatred, bitterness, intense dislike of the successful, and causes abnormalities of many kinds.

3. Frustrated love. This would perhaps be included under sex frustration by the average psychologist,

but it is not so viewed by the esotericist. There can be full sexual satisfaction or else complete freedom

from its grip and yet the outgoing magnetic love nature of the subject may meet only with frustration

and lack of response.

Where these three types of frustration exist, you will frequently have a vivid, unwholesome dream life,

physical liabilities of many kinds and a steadily deepening unhappiness.

You will note that all these frustrations are, as might be expected, simply expressions of frustrated

desire, and it is in this particular field (tied up as it is with the Atlantean consciousness) that the work of the modern psychologist primarily and necessarily lies. In an effort to bring the patient to an

understanding of his difficulty and in line with that which constitutes the way of least resistance, the

psychologist endeavours to relieve the situation by teaching him to evoke and bring to the surface of

his consciousness forgotten episodes and his dream life. Two important facts are sometimes forgotten

and hence constitute a fruitful source of the frequent failure to bring relief. First, the patient as he

descends into the depths of his dream life, will bring to the surface not only those things which are

undesirable in his unrecognised "wish-life" but also those which were present in previous lives. He is penetrating into a very ancient astral past. Not only is this the case, but also—through the open door of

his own astral life—he can tap or tune in on the astral life of the race. He then succeeds in producing

the emergence of racial evil which may have absolutely no personal relation to him at all. This is

definitely a dangerous thing to do, for it may prove stronger than the man's present capacity to handle.

Secondly, in his desire to be freed from the things in himself which are producing trouble, in his desire

to please the psychologist (which is encouraged by certain of them under the method of "transference")

and in his desire to produce what he believes the psychologist wants him to produce, he will frequently

draw upon his personal imagination, upon the collective imagination or, telepathically, tune in on the

imagination of the one who is seeking to treat and help him. He, therefore, produces something which

is basically untrue and misleading. These two points warrant careful attention and the patient must be

safeguarded from himself, from the environing racial thought life, and also from the psychologist

whose aid he is seeking. A difficult thing to do, is it not?

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I would like, at this point, to make what I feel to be a needed and suggestive interpolation. There are

three main ways in which the person who seeks psychological aid can be helped and this is true of all

types and cases. There is, first of all, the method with which we have been dealing. This method

delves into the patients past; it seeks to unearth the basic determining conditions which lie hidden in the

happenings of childhood or infancy. These discovered events, it is held, gave a wrong direction or

twist to the desire nature or to the thought life; they initiated predisposing germ-complexes, and

therefore constitute the source of all the trouble. This method (even if the psychologist does not realise

it) can carry over into past lives, and thus open doors which it might be well to leave shut until they can

be more safely opened.

The second method which is sometimes combined with the previous one is to fill the present moment

with constructive creative occupation and so drive out the undesirable elements in the life through the

dynamic expulsive power of new and paramount, engrossing interests. I would like to point out that

this method could be more safely applied if the subjective dream life and the hidden difficulties were

left untreated—temporarily at least. This method is (for the average ordinary person who is pure

Atlantean in consciousness but is just beginning to develop mental activity) usually a sound and safe

way to work, provided the psychologist can gain the understanding cooperation of the person

concerned.

The third method, which has the sanction of the Hierarchy and which is the one its members employ in

Their work, is to bring in consciously the power of the soul. This power then pours through the

personality life, vehicles and consciousness, and thus cleanses and purifies all aspects of the lower

nature. It will be apparent to you, however, that this method is of use only to those who have reached

the point in their unfoldment (and there are many such today) where the mind can be reached and

trained, and where the soul can consequently impress the brain, via the mind.

If these three methods are studied, you can arrive at an understanding as to the three systems which

psychologists could elaborate and develop in order to handle the three types of modern

consciousness—the Lemurian, which is the lowest found upon our planet at this time; the Atlantean,

which is the commonest found today, and the Aryan, which is developing and unfolding with great

rapidity. At present, psychologists are using the lowest type of aid for all groups and states of

consciousness. This does not seem wise, does it?

The question now arises as to the source of dreams. Again, as in those cases we considered in

connection with the sources of guidance, I shall simply enumerate such origins and leave the student of

psychology to make adequate application of the information, when faced with a dream problem. These

sources are about ten in number and could be enumerated as follows:

1. Dreams based upon brain activity. In these cases, the subject is sleeping too lightly. He never really leaves his body and the thread of consciousness is not completely withdrawn as it is in deep sleep or in

unconsciousness. He remains, therefore, closely identified with his body, and because of the partial

withdrawal of the thread of consciousness, his condition is more like a dazed, benumbed self-

recognition than real sleep. This condition may persist throughout the entire night or period of sleep,

but it is usually found present only in the first two hours of sleep and for about one hour prior to

returning to full waking consciousness. The problems, worries, pleasures, concerns, etc., etc. of the

waking hours are still agitating the brain cells, but the recognition and interpretation of these vague or

agitated impressions is uncertain and of a confused nature. No importance whatever need be attached

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to this type of dream. They indicate physical nervousness and poor sleeping capacity but have no deep

psychological significance or spiritual meaning. These dreams are the most common at this time,

owing to the prevalence of the Atlantean consciousness and the stress under which people live today. It

is easy to attach undue importance to the wild and stupid or fumbled vagaries of a restless brain, yet the

sole trouble is that the man is not sleeping soundly enough.

The effort to make people dream and to train them to recover their dream life when they are naturally

sound sleepers, and drop easily into deep and dreamless sleep is not good. The evocation of the dream

life, as brought about through the methods of certain schools of psychology, should only be brought

about forcibly (if one may use this word in that connection) through the determination of the will

during the later stages upon the Path. To do so earlier produces frequently a kind of continuity of

consciousness which adds the complexities of the astral plane to those of daily living upon the physical

plane; few people are competent to handle the two and, when there is persistence in the endeavor to

evoke the dream life, the brain cells get no rest and forms of sleeplessness are apt to supervene. Nature

wills that all forms of life should "sleep" at times.

We now come to two forms of dreams which are related to the astral or emotional nature and which are

of great frequency.

2. Dreams of remembrance. These are dreams which are a recovery of the sights and sounds

encountered in the hours of sleep upon the astral plane. It is on this plane that the man is usually found

when the thread of consciousness is separated from the body. In this case, the man is either

participating in certain activities, or he is in the position of the onlooker who sees actual sights,

performances, people, etc., etc., just as any person can see them as he walks down a street in any large

city or as he looks out of a window in any environment. These sights and sounds will often be

dependent upon the wish-life and the predilections of the subject, upon his likes and dislikes and his

desires and recognised attractions. He will seek for and often find those he loves; he will sometimes

search for and find those he seeks to damage, and find occasion to hurt those he hates; he will favour

himself by participating in the fulfillment of what he desires, which is always imaginatively possible

upon the astral plane. Such desires may range all the way from desire for sexual gratification to the

longing of the spirituallyminded aspirant to see the Master, the Christ or the Buddha. Thought forms,

created by the similar wishes of the multitude, will be found to meet his desire and—on returning to his

body in the morning—he brings with him the recollection of that satisfaction in the form of a dream.

These dreams, related to astral satisfactions, are all of them in the nature of glamour or illusion; they

are self-evoked and self-related; they indicate however real experience, even if only astral in

accomplishment and can be of value to the interested psychologist in so far as they indicate the

character trends of the patient. One difficulty can, however, be found. These thought forms (to which

the man has responded and in which he has found an imaginative satisfaction) embody the expression

of the wish-life of the race and exist, therefore, upon the astral plane for all to see. Many people do see

and contact them and can identify themselves with them upon returning to waking consciousness. In

fact, however, they have really done no more than register these thought forms in the same manner as

one can register the contents of a shop window when passing by. A shocked horror can, for instance,

induce a person to relate, quite innocently, a dream which is, in reality, no more than the registering of

a sight or experience which was witnessed in the hours of sleep but with which the man has no real

connection whatever. This experience he relates with dismay and disgust; most feelingly he tells the

experience to the psychologist, and frequently receives an interpretation which reveals to him the

depths of evil to which his unrealised desires apparently bear witness. His unexpressed longings are

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him, and that the ghost of his mental and psychological disorder will then be laid. Unless the

psychologist is of real enlightenment, the subject of his care is then saddled with an experience which

was never his but which he simply witnessed. I give this as an example of great frequency and of much

damaging value. Until psychologists recognise the actuality of the life of humanity when separated at

night from the physical body, such errors will be of increasing occurrence. The implications are

obvious.

3. Dreams which are recollections of true activity. These dreams are registrations of true activities.

They are not simply witnessed, registered and related by the subject. As soon as a person has reached

a. A state of real integration of the astral body and the vital or etheric body, plus the physical body,

then these three aspects function harmoniously.

b. A capacity to pursue ordered activity at night or in the hours of sleep. Then the man can impress the

physical brain with a knowledge of those activities and on returning to waking consciousness put it to

actual use by the physical body.

The man's dreams will then be, in reality nothing more nor less than the relation of the continuance of

the days activities, as they have been carried forward on the astral plane. They will be simply the

record, registered on the physical brain, of his doings and emotions, his purposes and intentions, and

his recognised experiences. They are as real and as true as any of those which have been recorded by

the brain, during waking hours. They are, nevertheless, only partial records in the majority of cases,

and mixed in nature, for the glamours, illusions and the perceptions of the doings of others (as recorded

in the second category of dreams above) will still have some effect. This condition of mixed recording,

of erroneous identifications, etc., leads to much difficulty. The psychologist has to make allowance

for:

a. The age or soul experience of the patient. He has to determine whether the related dream is an

illusory participation, a perceived or registered activity, or a real and true happening in the experience

of the man during the hours of sleep.

b. The ability of the subject to bring through correctly the related experience. This ability is dependent

upon the pre-establishing of continuity of consciousness, so that at the moment of return, the brain of

the man concerned is easily impressed by the experience of the true man when out of the body.

c. The freedom of the patient from the desire to make an impression upon the psychologist, his innate

truthfulness, his control of the imagination, and his power of verbal expression.

Where advanced aspirants and disciples are concerned, we have a somewhat different situation. The

demonstrated integration has involved the mind nature and is involving the soul likewise. The activity,

registered, recorded and related, is that of a server upon the astral plane. The activities which interest a

world server are, therefore, quite different in nature to those earlier experienced and related. They will

be concerned with deeds which are related to other people, to the fulfillment of duties involving other

people, to the teaching of groups rather than individuals, etc. These differences, when carefully

studied, will be recognised by the psychologist of the future (who will necessarily be also an

esotericist) as most revealing because they will indicate in an interesting manner, the spiritual status

and hierarchical relationship of the patient.

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4. Dreams which are of a mental nature. These have their origin upon the mental plane and presuppose

a consciousness which is, at least, becoming more sensitive mentally. At any rate, they are not

recorded in the waking brain consciousness until there is some measure of mind control. I might add at

this point that one of the major difficulties with which a psychologist is confronted, as he attempts to

interpret the dream life of his patient, is based not only on his inability esoterically to "place" his patient as to ray type, evolutionary status, astrological indications and inherent characteristics, but also

he is confronted with the inability of the patient to relate his dream correctly. What is presented to the

psychologist is a confused and imaginative description of brain reactions, astral phenomena, and

(where there is a measure of intellectual poise) some mental phenomena also. But there is no capacity

to differentiate. This confusion is due to lack of alignment, and of true mental relation between the

mind and the brain. It becomes, therefore, oft a case of the "blind leading the blind".

Dreams which are of mental origin are fundamentally of three kinds:

a. Those dreams which are based on contact with the world of thought forms. This comprises a vast

realm of ancient thought forms, of modern thought forms, and those thought forms also which are

nebulous and emerging. They are of purely human origin and are definitely a part of the Great Illusion.

They constitute, in the bulk of cases, man's effort at the interpretation of life and its meaning down the

ages. They merge with the soul of glamour which is astral in nature. It will be obvious to you that

these thought forms comprise all possible themes. They do not embody the wish-life of the race, but

are concerned with men's thoughts about the ideas and ideals which—down the ages—have controlled

human life and which, therefore, form the basis of all history.

b. Those dreams which are geometrical in nature, and in which the subject becomes aware of those

basic patterns, forms and symbols which are the blue prints of the archetypes determining the

evolutionary process, and which produce eventually the materialising of God's Plan. They are also the

great symbols of man's unfolding consciousness. For instance, the recognition of the point, the line, the

triangle, the square, the Cross, the pentagon and similar symbols are simply the recognition of a

connection with, and a founding upon, certain lines of force which have, to date, determined the

evolutionary process. There are seven such forms, evolved and recognised in every race and, for our

present purposes, there are, therefore, twenty-one basic symbols which, in geometrical form, embody

the concepts which determine the Lemurian, Atlantean and Aryan civilisations. It is interesting to

realise that there are fourteen more to come. The symbols which are already evolved are deeply

ingrained in the human consciousness, and lead, for instance, to the constant use of the cross in its

many diverse forms. Two symbols are at this time taking form as the basis of the coming civilisation.

These are the lotus and the flaming torch. Hence the frequent appearance of these two in the life of

meditation and the dream life of the world aspirants.

c. Those dreams which are symbolic presentations of teaching received in the hours of sleep by

aspirants and disciples in the Hall of Learning on the highest level of the astral plane, and in the Hall of

Wisdom on the mental plane. In the first Hall is the best that the race has already learnt through its

Atlantean experience and in the world of glamour. Through these, wise choice can be developed. The

Hall of Wisdom embodies the teaching which the two coming races will develop and unfold, and thus

trains the disciple and the initiate.

I cannot do more than thus indicate the nature of these three basic mental experiences which find their

way into the dream life of the man on the physical plane. These are given expression by him in the

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form of related dreams, creative work, and the expression of the ideals which are building the human

consciousness.

5. Dreams which are records of work done. This activity the aspirant carries on at night and when

absent from the body, and it is carried on

a. In the borderland between the astral plane and the physical plane.

b. In the so-called "summerland" wherein the entire wish-life of the race is centred and all racial desire takes form.

c. In the world of glamour which is part of the astral plane which embodies the ancient past, which

fertilises the desire life of the present, and which indicates the nature of the desire life of the immediate

future.

These phases and spheres of activity are very real in nature. Aspirants who succeed in functioning with

any measure of consciousness on the astral plane are all occupied, at some level or another, with some

form of constructive activity or work. This activity, selfishly performed (for many aspirants are

selfish) or unselfishly carried forward, constitutes much of the material of many of the so-called

dreams, as related by the average intelligent citizen. They warrant no more attention or mysteriously

applied interpretation or symbolic elucidation than do the current activities and events of daily life as

carried on in waking consciousness upon the physical plane. They are of three kinds:

a. The activity of the patient himself when freed, in sleep, from the physical body.

b. His observation of the activities of others. These he is apt to appropriate unwillingly and quite

erroneously to himself because of the ego-centric tendency of the average human mind.

c. Instruction which is given to him by those responsible for his unfoldment and training.

This category of dreams is becoming increasingly prevalent as the alignment of the astral body and the

physical body is perfected and continuity of consciousness is slowly developed. The activity involves

religious activity, sexual living in its many phases (for not all of them are physical, though all of them

are related to the problem of the polar opposites and the essential duality of manifestation) political

activity, creative and artistic activity and the many other forms of human expression. They are as

varied and as diverse as those in which humanity indulges on the physical plane; they are the source of

much confusion in the mind of the psychologist and need most careful consideration and analysis.

6. Telepathic dreams. These dreams are simply the record upon the physical brain consciousness of

real events which are telepathically communicated from one person to another. Some friend or relation

undergoes some experience. He seeks to communicate it to his friend or—at the moment of crisis—he

thinks powerfully of his friend. This registers on the friends mind but is often only recovered in the

hours of sleep and is brought through in the morning as a man's own personal experience. Many of the

dreams related by people are records of the experiences of other people of which a man becomes aware

and which he is appropriating to himself in all sincerity.

We come now to a group of dreams which are a part of the experience of those people who have made

a definite soul contact and are in process of establishing a close link with the world of souls. The

"things of the kingdom of God" are opening up before them and the phenomena, the happenings, the

ideas, and the life and knowledge of the soul realm are being registered with increasing accuracy in the

mind. From the mind, they are being transferred to or imprinted upon the brain cells. We have

therefore:

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7. Dreams which are dramatisation. This type of dream is a symbolic performance by the soul for the

purpose of giving instruction, warning or command to its instrument, man, on the physical plane.

These dramatic or symbolic dreams are becoming increasingly numerous in the case of aspirants and

disciples, particularly in the early stages of soul contact. They can express themselves in the hours of

sleep and also during the meditation period or process. Only the man himself, from his knowledge of

himself, can rightly interpret this class of dreams. It will be apparent to you also that the ray type of the

soul and of the personality will largely determine the type of symbolism or the nature of the

dramatisation employed. This must be determined, therefore, by the psychologist before interpretation

can be intelligently given and prove useful.

8. Dreams concerned with group work. In this type of dream, the soul trains or fits its vehicle, the

lower man, for group activity. This type of dream is also the higher correspondence of the dreams dealt

with under our fifth heading. The group work involved is not this time carried on in the three worlds of

human expression but in the world of soul life and soul experience. Soul knowledges and purposes are

involved; work in a Master's group may be registered and regarded as a dream in spite of its reality and

basically phenomenal occurrence. The realities of the kingdom of God may for a time seep through

into the brain consciousness in the form of dreams. Much of the experiences recorded in the mystical

writings during the past few centuries in the Occident, are in this category. This is a point worth

careful consideration.

9. Dreams which are records of instructions. This type of dream embodies the teaching given by a

Master to His accepted disciple. With these I shall not deal. When a man can receive these

instructions consciously, either at night when absent from the body or in meditation, he has to learn to

direct them correctly from mind to brain and to interpret them accurately. They are communicated by

the Master to the man's soul. The soul then impresses them on the mind, which has been held steady in

the light, and then the mind, in its turns formulates them into thought forms which are then thrown

down into the quiescent waiting brain. According to the mental development and educational

advantages of the disciple so will be his response and his correct use of the communicated teaching.

10. Dreams connected with the world plan, the solar plan, and the cosmic scheme. These can range all

the way from the insane brain and recorded experiences of the mentally unbalanced to the wise and

measured teaching of the World Knowers. This teaching is communicated to the world disciples and

can be regarded by them as either an inspired utterance or a dream with a deep significance. It should

be remembered in both cases (the mentally unbalanced and the trained disciple) that a similar condition

exists; there is a direct line from the soul to the brain. This is true of both types. These dreams or

recorded instructions indicate a high stage of evolutionary advancement.

A consideration of all the above will indicate to you the complexity of the subject. The superficial

student or the mystically inclined person is apt to feel that all these technicalities are of minor

importance. The charge is often made that the "jargon" of occultism and its academic information is of no true importance where knowledge of the divine is concerned. It is claimed that it is not necessary to

know about the planes and their various levels of consciousness, or about the Law of Rebirth and the

Law of Attraction; it is an unnecessary tax upon the human mind to study the technical foundation for a

belief in brotherhood, or to consider our distant origin and our possible future. It is nevertheless just

possible that if the mystics down the ages had recognised these truths we might have had a better

managed world. It is only today that those forces are being set in motion which will lead to a truer

understanding of the human family, a wiser comprehension of the human equipment, and, therefore, to

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an effort to bring human living into line with the basic spiritual truths. The sorry condition of the world

today is not a result of the intellectual unfoldment of man as is often claimed, but it is the working out

of the unalterable effects of causes, originated in the past of the Aryan race.

That good can come from evil, that the bad effects of man's mental laziness can be transmuted into

teaching points in the future and that humanity is now intelligent enough to learn wisdom will be the

result of the widespread dissemination of the academic truths of the esoteric teaching and its correct

interpretation by the trained minds in the Occident. The East has had this teaching for ages and has

produced numerous commentaries upon it—the work of the finest analytical minds that the world has

ever seen—but it has made no mass use of the knowledge, and the people in the Orient do not profit by

it, as a whole. It will be different in the West and is already modifying and influencing human thought

on a large scale; it is permeating the structure of our civilisation and will eventually salvage it. Be not,

therefore, afraid of the technicalities of wisdom but seek for the reason of the undesirable reaction

against them in the latent inertia of the mystical mind, plus the lowered vital condition of the entire

race.

This brings me to a point I would seek to touch upon: that of the widespread depression which is so

seriously affecting the whole of humanity. The physical vitality of the races is low, or it is being

whipped up into a better condition by the imposition of applied thought. Instead of drawing upon the

resources of vitality, stored up in the soil, in food, fresh air and outer environing conditions, men are

beginning to draw it from the etheric body itself through the galvanising effect of two things: ideas, as they are presented to them, thereby aligning mind and brain and incidentally stimulating the etheric

body; mass impetus or contact which swings the unit into line with mass intention and opens up to him

therefore the vast resources of mass intention. This enables him to feed his etheric body at the general

etheric centre of power. This can be seen happening in its initial stage in practically every country. In

the interim, however, between the establishing of the facility to tap at will the inner sources of vital

stimulation and the changing of the old conditions, the masses of the people are left with neither source

of sustenance available for their helping. They are consequently depleted, full of fear, and unable to do

more than stand ready and hope for a better future for the next generation.

It is during this interim state that the full difficulty of depression can be felt, and it is at this time one of the major problems confronting the Hierarchy. How can the vitality of the human family be restored?

How can the ancient joyousness of life, the keenness of spirit and the easy activity which distinguished

the ancient races in the earlier phases of civilisation be recovered and humanity lose its depression and

its unhappiness?

The whole position is the reverse of the problems of stimulation which constitute the major difficulty of

the mystical life. With these we shall later deal.

No general covering solution has yet appeared. But inevitably it will, and when it does it will be the

direct result of the activity of the New Group of World Servers. It will be a slow process, for humanity

is entering into what may be regarded as a long convalescence. It will be brought about in three ways:

1. The discovery of the unused resources and vital reservoirs of strength, latent in the human being

himself.

2. The promulgation of such truths as the potency of good will by members of the New Group of World

Servers. The healing power of such realisations is immense.

3. Certain potencies and outer forces which the senior Members of the Hierarchy are now in process of

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invoking to the aid of humanity.

We come now to one of the most valuable and practical parts of our study upon the effects of the seven

rays of energy as they make their presence felt in the human unit, and particularly as they affect the

aspirant, disciple and mystic. During the past three decades, much has been written upon the pathology

of the mystic and the physiological disturbances accompanying the mystical experience; much has also

been investigated in connection with the neurotic characteristics which are frequently to be found in the

spiritually polarised person and the inexplicable conditions which seem to exist—mentally, emotionally

and physically—along with deep spiritual knowledge, definite mystical phenomena and high aspiration

for divine contact. These conditions are increasing with great rapidity. More and more people are, for

instance, becoming clair-voyant and clair-audient, and these reactions to stimulation and these

expressions of innate powers are regarded as evidence of mental derangement, of delusions and

hallucinations, and sometimes of insanity. Certain nervous complaints, affecting at times the muscular

equipment and other parts of the human body, will be found eventually to have their origin in over-

stimulation; instead then of being handled (as they now are) by imposed processes of rest, by the use of

soporifics, and other forms of treatment, the patient will he taught methods of divorcing himself

temporarily from the source of this mystical or spiritual potency; or he may be taught how to deflect

these forces which are pouring into and through the various centres to those centres which can more

safely handle them, thus producing a more even distribution of energy. He will also be taught how to

use them effectively in outer service. Forms of nervous inflammation and neuritis will be regarded as

symptoms of the wrong use made of the energy available in the human equipment or of undue

emphasis upon it. We shall discover the sources of certain disorders and find that the difficulty lies in

the centres which are found near to the particular organ in the body which seems outwardly to be

responsible for the trouble. This is noticeably true in connection with certain forms of heart trouble and

brain tensions and, of course, all cases of hypertension. It is true likewise in relation to the metabolism

of the body which can be seriously thrown out of balance by the over-stimulation of the throat centre,

with consequent evil effects upon the thyroid gland—that master gland which is related to the

transference of the various forces (found in the body) to the head. There are two major centres

definitely connected with the fact of transference:

1. The solar plexus centre which is the transferring centre for all the forces found below the diaphragm

to the centres above the diaphragm.

2. The throat centre, which is the transferring centre for all the forces found above the diaphragm into

the two head centres.

There are three aspects connected with this whole subject of the diseases and difficulties of the mystical

life which it would be well to bear in mind. Those people who are concerned with the education and

training of children or with the esoteric training of the world disciples and aspirants should study the

matter with care; they should attempt to understand the causes of many of the nervous complaints and

pathological conditions found in the advanced people of the world, plus the problems arising out of the

premature development of the lower psychic powers as well as the unfoldment of the higher faculties.

The problem, therefore, involves people at all stages of unfoldment and they should carefully consider

them from the standpoint of energy activity—a thing which has been little done as yet.

The first of these three aspects could be stated as follows: We are passing at this time through a

transition period wherein old energies are passing out and new ray influences are coming in. We are

transiting into a new sign of the zodiac. Therefore, the impact of the new forces, plus the withdrawal of

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the old, is apt to produce clearly felt effects upon humanity, as a whole, and upon mystics and aspirants

in particular, and cause definite reactions. With these we shall shortly deal when we consider the

influence of the rays today and in the Aquarian Age. ( A Treatise on the Seven Rays, Vol. III and The Destiny of the Nations).

Secondly, the present world problem, the fear and deep anxiety, and the suffering and pain which are so

widespread, are producing a mixed and dual result. These two results (with all their intermediate

stages) are—

1. The extraversion of the mass consciousness.

2. A pronounced introversion of the individual.

There is, therefore, a mass effect and an individual effect and these two must be more carefully borne

in mind. This process of externalisation can be seen working out in all the clamour and in the ardent

and oft noisy psychology of the great national movements and experiments, going on today all over the

world. Simultaneously, individuals in all these countries and in practically every land are learning a

needed (and sometimes enforced) suppression, control of speech and other restraining reactions; they

are being turned definitely inward through force of circumstances and in such a powerful manner

that—if you could see the play of forces as we on the inner side can see them—you would become

aware of these two great movements being carried forward in the three worlds of human endeavour, as

if they were opposing currents of force:

1. The movement, tending towards the extraversion or the externalisation of the great energies to which

the mass consciousness responds. This is being directed or enforced through the activity of the first ray

energy. Much of it, therefore, is to be found in the political field and in the realm of the mass will. In

these early stages we are witnessing the evocation of that mass will; it is, as yet, unintelligent, inchoate,

fluidic and easily imposed upon by the directed will of a group in any land, which can evidence enough

power to engross the mass attention. This can also be sometimes done by a dominant and powerful

personality. The net result—from the long range point of view—is the bringing to the surface of the

deeply hidden and submerged mass consciousness, a silent, hitherto unexpressed and unoriented force,

and yet a potency in the planetary life.

2. The movement towards the introversion or the "turning inwards" of the intelligent consciousness

(not the mass consciousness this time) of all those men and women in the world today whose minds are

awakening and who can function actively and creatively on the three levels of human awareness.

It is this dual movement—outward and inward—which is the source of much of the present world

crisis. The effect of this "pull" in two directions is having a serious effect upon sensitive individuals.

They are pulled in two directions: outward by the pull of the mass consciousness, and by the force of

the political, economic and social life of the race; inwards by the pull of the world of higher values, by

the kingdom of souls, by the organised work of the spiritual Hierarchy, aided by the age-old religious

consciousness.

Psychologists would do well to study their patients from the angle of these two diverging energies.

They would thus offset the tendency to cleavage which is one of the major anxieties of the spiritual

Workers at this time. In the stress and strain of modern living, men are apt to think that the major task

and the most important duty today is to make life more bearable and thus easier for humanity to live.

To the spiritual Hierarchy of our planet, the major task is so to safeguard mankind that, when this

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period of transition is over and the forces that are withdrawing their influences have ceased entirely to

have an effect upon humanity, there will be fusion and not cleavage to be found in the world. Thus the

kingdom of God and the kingdom of men will be fusing rapidly into a dual manifesting expression.

The incoming force will then be stabilised and its note clearly heard.

The third factor to he considered by the man who is working towards the well-being of his fellows is

the study of the effects of the new incoming forces upon the present mechanism of man. This is not yet being done but is a determining factor in the successful development of the human unit. Therefore, it is

of vital importance to educators, psychologists, parents and esotericists. There is, however, as yet no

real recognition of the fact and the urgency of these incoming forces, nor is there any appreciation of

the potency of the energies emanating from—

1. The sign of the zodiac into which we are now passing.

2. The effect of the relation existing between the forces emanating from the sign Aquarius and the sign

Leo which is its polar opposite and, therefore, closely related to it. The interplay of the two signs is, at

this time, responsible for the appearance of the great and modern human movements, involving vast

numbers of men and engineered usually by some dominant personality. It is responsible also for the

intense individualism which is manifesting in every department of human life today.

3. The effect of the new zodiacal influences upon the eleven other signs. This is a most interesting

theme and one that has been little considered. What effect will the potency of the sign Aquarius (which

is becoming increasingly dominant with each decade) have upon a person or a nation which is

governed by the sign Taurus, for instance, or by Sagittarius, or Pisces? In coming centuries, this aspect

of astrological science will be of definite importance and will be considered by those responsible for

the rearing and education of children during the coming centuries. It will be one of the most important

themes to be dealt with in all systems of psychological and esoteric service to humanity, and will

eventually cause a reorganisation of the methods employed up to date to aid and liberate man.

This we shall endeavour to elucidate as one of the points in Volume III of A Treatise on the Seven

Rays, and it will contribute an entirely new approach.

4. The effect of the relation of the seven rays to the zodiacal forces. It should be remembered that there

is a close interplay between the seven rays and the twelve signs of the zodiac.

Another task of the psychologist is to investigate the effect or the relation of the seven centres of force,

which are to be found in the human body, in the etheric counterpart of the physical body. Many of the

modern physical ills and a large number of undesirable psychological conditions will then be traced to

their true source. This is the over-stimulation, plus the under-development, of the centres of energy

found in the human mechanism and closely connected with the endocrine system. This is part of the

new Science of Humanity.

You will see from the above how vast and intricate is our theme. It will not be possible for me to do

more than generalise, and point out the way to certain broad trails or lines of investigation along which

the modern student and scientist would do well to go. I would like to remind you also that the problem

of the human being is essentially and basically the problem of consciousness or awareness. The five

aspects of man—

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1. The physical body.

2. The vital or etheric body.

3. The astral body.

4. The mental body.

5. The soul body or the egoic lotus,

are basically only open doors into the larger whole of which the individual unit is a part. They put the

man into relation with the divine expression and manifestation in the same way that his five senses put

him in touch with the tangible world and enable him thus to share the general life.

Many of our present problems (arising out of the mystical or the spiritual life) and a large number of

our psychological difficulties are connected with this fact. Many a man also is over-developed in some

one of these directions and, therefore, (through this developed sensitivity of some aspect of the a

fivefold instrument of contact) he becomes aware of a realm of consciousness and of states of

awareness with which he is not competent to deal, owing to the under-development of his mind and the

lack of soul contact.

4. Diseases and Problems of Disciples and Mystics

We will divide what we have to say about our theme, The Diseases and the Problems of Mystics, under

four headings:

1. Those arising out of the awakening of the centres. These constitute a major difficulty and will,

therefore, be dealt with first of all.

2. Those arising out of the unfoldment of psychic powers.

3. Those connected with group conditions and problems.

4. Those related to the outgoing sixth ray forces and the incoming seventh ray influences.

a. PROBLEMS ARISING OUT OF THE AWAKENING AND STIMULATION OF THE CENTRES

Those of you who have read my other books and treatises will know how immense is the subject with

which we are concerned and how little is yet known and taught anent the centres and their force

emanations and the activity of the vital or etheric body which is the receiver and the distributor of

energies. These energies determine and condition the circumstances and the physique of the human

being and produce (in the last analysis) the phenomenal manifestation of man upon the physical plane,

plus his inherent characteristics. All of this information I have earlier given and it can be read and

studied by those who are interested to do so. They can thus clarify their knowledge anent the various

centres. One thing I would like here to point out and will later elucidate and that is the relation of the

various centres to the rays. This is as follows:

Ray one -------Power or Wil------------------- Head centre.

Ray two -------Love-Wisdom ----------------- Heart centre.

Ray three------Active Intelligence ------------ Throat centre.

Ray four-------Harmony through Conflict --- Ajna centre.

Ray five -------Concrete Knowledge --------- Sacral centre.

Ray six --------Devotion ----------------------- Solar plexus.

Ray seven -----Ceremonial Order ------------- Base of spine.

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Much could be learned if one would gather all the data given on this subject into one book, thus

relating what is known about the specific energy points to be found in the human frame. All that I can

do here is to give a general idea of the subject, indicate certain lines of development and relationship

anent the seven major centres, the seven major glands and the localities and areas in the human body

where these glands and centres are to be found. I would also beg you to realise five facts:

1. That undeveloped men are energised and galvanised into outer activity through the medium of the

three centres below the diaphragm.

2. That average man is beginning to function primarily through the solar plexus centre and to use it as a

transferring centre of force for energies which must be carried from below the diaphragm to above the

diaphragm.

3. That the world aspirants are slowly being energised and controlled by the forces which are being

transferred from the centres below the diaphragm to the throat centre and from the soul to the throat

centre. This leads to creative activity of some kind.

4. That the world disciples are beginning to be governed and controlled by the throat and heart centres

and are also beginning to transfer the forces which have been raised to the heart and throat, to the ajna

centre between the eyebrows, in the middle of the forehead. When this has been done, the man is then

an integrated personality. The soul also stimulates the ajna centre.

5. That the more advanced disciples and world initiates are also energised from two sources: by means

of the energies raised up and lifted into the head from all the centres in the body, and by those which

pour into the human frame from the soul, via the highest centre at the top of the head.

The whole process is, as you can see, one of development, use and transference, as is the case in all

evolutionary development. There are two major transferring centres in the etheric body—the solar

plexus and the throat—and one master centre through which the energy of the soul must pour when the

right time comes, pouring consciously and with the full awareness of the disciple. That centre is the

head centre, called in the Eastern philosophy "the thousand-petalled lotus". The problem of the

average man is, therefore, connected with the solar plexus. The problem of the disciple, the advanced

aspirant and the initiate of the lower degrees is connected with the creative centre, the throat.

I would here remind students that the following three points, related to the transference of energy, must

be borne in mind:

1. That there is a transference to be made from all the lower centres to higher ones and that this is

usually done in two stages. This transference, carried on within the personality, is paralleled by the

transference of spiritual energy from that reservoir of force we call the soul to the man on the physical

plane. This becomes possible as the man makes the needed transference within himself. These

transferences can take place in the course of the evolutionary process, or they can be hastened through

the forced training given to disciples of all degrees.

2. That, within this major field of activity, the following transferences will have to be made:

a. The energy of the centre at the base of the spine (the organ of the personal will) must be raised and

carried up the spinal column to the head centre, via the ajna centre.

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b. The energy of the sacral centre (governing the sexual life and the organs of physical creation) must

be raised to the throat centre, which becomes the organ of creative activity of a non-physical nature.

c. The energy of the solar plexus (the organ of self-conscious personal desire) must be raised to the

heart and there transmuted into group service.

3. That all these centres are developed and brought into activity in three stages, and thus progressively

condition the outer aspects of a mans life:

a. There is a period wherein the centres are active only in a sluggish and semi-dormant manner: the

forces of which they are formed, and which they express, move slowly and with a heavy inert rhythm;

the light which can be seen wherever there is a centre is dim; the point of electric potency at the centre

(the "heart of the lotus or chakra," the hub of the wheel, as it is esoterically termed in the Oriental teaching) is relatively quiescent. There is just enough energy pouring into the centre to produce the

preservation of life, the smooth functioning of the instinctual nature, plus a tendency to react, in a

fluctuating and unintelligent manner to stimuli coming from the astral plane, via the individual astral

body.

b. A period wherein there takes place a definite heightening and intensifying of force. The light of the

centres is brighter and the solar plexus centre, in particular, becomes very active. As yet, all the real

life of the man is focussed below the diaphragm. The centres above the diaphragm are dim and dull

and relatively inactive; the point at the centre is, however, more electrical and dynamic. At this stage,

the man is the average intelligent citizen, predominantly controlled by his lower nature and his

emotional reactions, with what mind he has actively employed in bringing satisfaction to his needs.

His centres are the receivers primarily of physical and astral forces, but occasionally respond to mental

impacts.

c. A period wherein the first transference is being made. This can last a long time and cover several

lives. The centres below the diaphragm are fully awakened; their activity is great; their light is vivid;

their interrelation is real, so much so that a complete magnetic field has been set up involving the

whole area below the diaphragm and becoming potent enough to extend its influence above the

diaphragm. The solar plexus becomes the dominant organ in the place of the sacral centre which has so

long determined the life of the animal nature. It becomes the recipient of energy streams from below

which it absorbs and starts on its task of deflecting them and transferring them to the higher centres.

The man is now the highly intelligent citizen and aspirant. He is conscious of the dualism of his nature,

of that which is below and of that which is above, as it has been called, and is ready to tread the

Probationary Path.

d. A period wherein the transference is continued. The sacral forces are carried to the throat and the

solar plexus forces are carried to the heart. The latter transference is as yet of so small a measure that

the effect of the transference is almost negligible. This period is a long and very difficult one. Today,

most people are going through periods c and d, which are preparatory to the expression of the mystical

life.

e. A period wherein the heart and throat centres are brought into activity. The man is creatively

intelligent along some line or other and is slowly becoming group conscious. As yet, however, his

reactions are still selfishly motivated though—at the same time—he is subject to cycles of vision and

periods of spiritual effort. The mystical life is definitely attracting him. He is becoming the mystic.

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f. A second period of transference ensues and the ajna centre, which governs the integrated personality,

becomes active and dominant. The life of feeling and of mystical effort is, at this time, liable to die

down temporarily in its expressed fervour and ardent disciplines, and personality integration,

personality ambitions personality aims and personality expression take its place. This is a right and

good change and tends correctly to a rounded out development. It is only temporary, for still the

mystic sleeps beneath the outer activity and the intelligent worldly effort, and will emerge again to

living endeavour when the mind nature has been fully aroused and is controlling, when desire for

mental satisfaction has been satiated and the "son of God is ready to arise and enter the Father's house".

During this period, we find the intelligently creative or the powerful man will come to the zenith of his

personality life. The centres below the head will all be active and functioning, but the centres below

the diaphragm will be subordinated to and controlled by those found above. They are subject then to

the conditioning will of the man who is governed at this time by ambition, intellectual expediency and

that form of group work which tends to the expression of his personality potency. The ajna centre is

vivid and potent; the throat centre is intensely active and the heart centre is rapidly awakening.

g. A period wherein the highest head centre is brought into radiant activity. This occurs as the result of

the uprising (in a fresh and more potent manner) of the mystical instinct, plus, this time, an intelligent

approach to reality. The result is twofold:

1. The soul begins to pour its energy into all the etheric or vital centres, via the head centre.

2. The point at the heart of each centre comes into its first real activity; it becomes radiant, brilliant,

magnetic and forceful, so that it "dims the light of all that lies around."

All the centres in the body are then swept into ordered activity by the forces of love and will. Then

takes place the final transference of all the bodily and psychic energies into the head centre through the

awakening of the centre at the base of the spine. Then the great Polar opposites, as symbolised and

expressed by the head centre (the organ of spiritual energy) and the centre at the base of the spine (the

organ of the material forces) are fused and blended and from this time on the man is controlled only

from above, by the soul.

There are, consequently, two points to be borne in mind as we study the mystic and his difficulties; first

of all, the period of awakening and subsequent utilisation of the centres and, secondly, the period of the

transference of energy from the solar plexus to the heart, and then from all the four centres up the spine

to the throat centre, prior to the focussing of the energy of all the centres in the ajna centre (between the

eyebrows). This centre is the controlling one in the personality life and from it goes all personality

direction and guidance to the five lower centres which it synthesises. Each of these stages brings with

it its own difficulties and problems. We shall, however, concern ourselves with these problems only as

they affect present opportunity or hinder the man who finds himself upon the Path and is, therefore,

taking his own evolution in hand. Then he stands "midway between the pairs of opposites" and this

means (as far as our particular interest at this time is concerned) that we shall find three stages in the

mystical work, each of which will mark a definite point of crisis, with its attendant tests and trials:

1. The stage wherein transference is made of all the lower energies into the solar plexus, preparatory to

carrying them to the throat and heart centres above the diaphragm. This stage covers not only the

process of transference but also that of focussing the forces in the higher centres.

Period ------------- The later stages of the Path of Probation and the early stages of the Path of

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Discipleship.

Keynote ----------- Discipline.

Objective---------- Idealism, plus personality effort. Purification and control.

2. The stage wherein transference is made into the ajna centre and the personality life becomes

integrated and powerful.

Period ------------- The later stages of the Path of Discipleship and up till the time of the third initiation.

Keynote ----------- Expression of the soul, through the medium of the personality.

Objective---------- The understanding of the Plan and consequent cooperation with it.

Then comes the third and final stage with which we need not concern ourselves wherein there is a

complete blending of the bodily forces (focussed through the ajna centre) with the Soul forces,

(focussed through the head centre). It is at this time that there comes the final evocation of the

personality will (purified and consecrated) which has been "sleeping, coiled like the serpent of

wisdom" at the base of the spine; this surges upward on the impulse of devotion, aspiration and

enlightened will and thus fuses itself in the head with the spiritual will. This is the final raising, by an

act of discriminating determination, of the kundalini fire. This raising takes place in three stages, or

impulses:

1. The stage wherein the lower energies are carried to the solar plexus centre.

2. The stage wherein these energies, pouring through to the heart, are blended with it and carried to the

throat.

3. The stage wherein all the five lower forms of energy are focussed in the ajna centre in the head.

Students might here ask: Are there any other energies below the diaphragm, except those of the sacral

centre and those focussed in the centre at the base of the spine which are carried up to the ajna centre

via the solar plexus centre? There are quite a large number of lesser centres and their energies, but I

am not specifying them in detail for the sake of clarity; we shall deal here only with the major centres

and their effects and inter-relations. The subject is abstruse and difficult in any case without our

complicating it unduly. There are energies, for instance, pouring into the spleen from planetary sources

as well as into two small centres situated close to the kidneys, one on either side, besides several others

and these forces must all be understood, transmuted, transformed and transferred. It is interesting to

note that the two little centres close to the kidneys are related to the lower levels of the astral plane and

let loose into the system much of the fear, etc., which is the distinguishing factor in those subplanes.

They are, therefore, found close to the centre which can control them because even the modern

endocrinologist knows that the adrenal glands, when stimulated, produce (as a psychological result of a

physical happening) an access of courage and a form of directed will which enables achievements to be

carried out that are, at other time, well-nigh impossible.

I would like here to point out that the statement so frequently made in occult books that "kundalini

sleeps" is only partially true. The centre at the base of the spine is subject to the same rhythmic life as are the other centres. The specific period wherein "kundalini awakes" refers to that period wherein the

"point at the centre" becomes vibrant, potent and active: its forces can then penetrate throughout the entire spinal area until the highest head centre is reached. This, however, would not be possible had

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passage up the spine, penetrating and destroying the etheric web which separates each centre and the

area it controls from the next above.

All these transferences and interior organisation produce normally and naturally turmoil and conflict in

the life of the mystic, causing difficulties of a definitely psychological nature and frequently

pathological trouble as well. You have to note consequently, the series of transference, psychological

difficulty and pathological results.

For instance, these ideas may clarify themselves in your mind if I point out certain facts, relating to the

sacral centre which for so long a period of time governs the animal and physical creative life of the

human being. During the processes of evolution, the sacral centre passes through the stages of

automatic unconscious use, such as you find in purely animal man; then use under the urge of desire for

pleasure and physical satisfaction, wherein the imagination is beginning to exert its influence; next

comes the period wherein there is the conscious subordination of the life to the sex impulse. This is of

a different nature to the first mentioned. Sex becomes a dominating thought in the consciousness, and

many people today are passing through this stage and everybody at some time or in some life passes

through it. This is followed by a period of transference wherein the physical pull of sex and the urge to

physical creation is not so dominant and the forces begin to be gathered up into the solar plexus. There

they will be controlled largely by the astral imaginative life far more than by the unconscious animal or

the conscious desire life. They blend there with the forces of the solar plexus itself and gradually are

carried up to the throat centre, but always via the heart centre. Here we find a major point of difficulty for the mystic who is rapidly coming into being and functioning activity. He becomes painfully

conscious of duality, of the pull of the world and of the mystical vision, of divine possibilities and

personality potencies, of love in place of desire and attraction, of divine relationship instead of human

relations. But this whole subject is still interpreted in terms of duality. Sex is still imaginatively in his

consciousness and is not relegated to a balanced place among the other instincts of the human nature;

the result is an almost pathological interest in the symbolism of sex and what might be called a

spiritualised sex life. This tendency is amply exemplified in the writings and experiences of many of

the mystics of the middle ages. We find such expressions as the "bride of Christ", the "marriage in the Heavens", the picture of Christ as the "heavenly bridegroom" and many such symbols and phrases. In the Song of Solomon, you find a masculine rendition of the same basically sexual approach to the soul

and its all embracing life.

These and many more unpleasant examples of a sex psychology are to be found, blended with a true

and pronounced mystical aspiration and yearning, and a genuine longing for union with the divine. The

cause of all this lies in the stage of transference. The lower energies are subject, as you can see, to two stages of transference: first, into the solar plexus and from thence to the throat centre. The throat

centre is not, at this period, active enough or sufficiently awakened to absorb and utilise the sacral

energies. They are arrested in some cases in their upward passage and retained temporarily in the heart

centre, producing the phenomena of sex urges (accompanied at times with definitely physical sexual

reactions), of religious eroticism and a generally unwholesome attitude, ranging all the way from real

sexuality to fanatical celibacy. This latter is as much an undesirable extreme as the other and produces

most undesirable results. Frequently in the case of a male mystic there will be over developed sexual

expression on the physical plane, perversions of different kinds or a pronounced homosexuality. In the

case of women, there may be much disturbance of the solar plexus (instead of sacral disturbances) and

consequent gastric trouble and an unwholesome imaginative life, ranging all the way from a feeble

pruriency to definite forms of sexual insanity with (frequently) a strong religious bias at the same time.

I would remind you here also of the fact that I am definitely dealing with abnormalities, and hence

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must touch upon that which is unpleasant. In the early stages of mystical development, if there were

right guidance of the mental life and of thought, plus courageous explanation of process, a great deal of

difficulty would later be avoided. These early stages resemble closely the interest shown by the

adolescent both in sex and religion. The two are closely allied in this particular period of development.

If right help can be given at this time by educators, parents and those concerned with the training of the

young, certain undesirable tendencies—now so prevalent—would never grow into habits and thought

states as they now do.

The next question which might most correctly emerge in the students consciousness could be stated as

follows: How can this process of awakening the centres, of using them as channels for force (at first

unconsciously and later with increasing consciousness), and finally of transferring the energy to ever

higher centres,—produce problems, disease, and the many and varied difficulties of a phenomenal

nature to which humanity seems heir, once the mystical experience becomes a goal and appears

desirable. I would again remind you that the whole problem must be interpreted in terms of the growth

of consciousness and also in terms of the bringing together, in progressive stages, of various types of

energy. The human body is, in the last analysis, an aggregate of energy units. In the vital body (thus

conditioning the endocrine and lymphatic systems) are certain focal points through which energy pours

into the physical body, producing an impression and a stimulation upon the atoms of the body and thus

having a powerful effect upon the entire nervous system which it underlies in all parts. The vital or

etheric body is the subtle counterpart of the physical body in its nervous structure and the energy

centres condition and control the glandular system. Thus energies, influences, potencies and forces

pour into and pass through the physical body—consciously in some cases, unconsciously in the

majority of cases—from the three worlds of human enterprise and activity. When the heart centre and

the head centres are awakened and used by the interior and the exterior forces, you have the beginning

of the mystical and occult life.

There are two reasons for this period of excessive difficulty:

1. The thread of consciousness in the head is anchored in the neighborhood of the pineal gland. The

thread of life is to be found anchored in the heart. The turning of the forces (found below the

diaphragm) into the solar plexus and from thence into the heart and the head brings those two major

streams of energy (one coming from the Monad via the soul body to the heart centre, and the other

coming from the soul direct to the highest head centre) to the attention of the mystic. He then becomes

aware of life possibilities and of the wide field which consciousness can cover and of the area or the

extension of its capacity. This is the period of interior awareness.

2. The inflow of planetary and solar potencies, via the head centre to the heart and from thence to the

other centres.

This inflow produces:

a. Stimulation of all the centres, major and minor, carried forward according to ray tendencies and

influences.

b. The revelation of good and evil, that is, of the worlds of personality expression and of the world of

soul expression. This dual process proceeds simultaneously.

c. The existence, therefore, of duality, which when realised and when the great opposites (soul and

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personality) are blended, can and will produce the at-one-ment.

The result of these realisations in consciousness leads inevitably to struggle, conflict, and aspiration

plus constant frustration; this process produces those adjustments which must be made as the man

becomes increasingly aware of the goal and increasingly "alive". The life expression (the threefold

lower man) has to become accustomed to the new fields of consciousness and the opening areas of

awareness, and to become used to the new powers which emerge, making the man able to enter more

easily the wider fields of service which he is discovering. It might be stated here in a broad and general

sense that—

1. Stimulation produces the awakening of the lower psychic powers if the incoming energy is directed

to the solar plexus or to the throat centre. It produces the intense activities of the centres and this can,

in the early stages, cause definite psychic trouble. In illustration of this I would like to indicate the

general nature of the difficulties to which the mystic can be physically prone:

a. The awakening of the head centre can produce serious trouble if brought about prematurely and even lead at times to insanity. Inflammation of certain areas of the brain and certain forms of brain tumours

can be induced by a too rapid inflow of the highest form of energy which a man can receive prior to

initiation. This takes place, however, only in those cases where the man is a highly developed person

and of a mental type. In other cases of premature soul inflow, the energy pours through the opening at

the top of the head and finds its way to some one or other of the centres, according to the ray type or

stage of unfoldment. Where the greatest attention of the man's consciousness and life force is focussed

(even if unconsciously) to that point the incoming energy will almost automatically flow.

b. The awakening of the ajna centre which is, as we have seen, primarily the result of the development of a man's personality to the point of integration, can (if the energies involved are not correctly

controlled) lead to serious eye trouble, to many aural difficulties, to various forms of neuritis,

headache, migraine, and nerve difficulties in various parts of the body. It can produce also many

difficulties connected with the pituitary body and psychological trouble emanating from this important

controlling gland as well as definite physical trouble.

c. The awakening of the heart centre (which is going on very rapidly at this time) is responsible for many forms of heart trouble and for the various difficulties connected with the autonomic nervous

system, particularly in relation to the vagus nerve. The prevalence of various forms of heart disease at

this time, particularly among the intelligentsia, professional and financial classes, is due to the

awakening of this centre and to the discovery of an unrecognised capacity in humanity to become

group conscious, and to undertake group service. The thymus gland, which controls in a peculiar

manner the life aspect in man, is closely connected with the heart centre, as might be expected. This

gland must eventually become more active in the adult than is now the case, just as the pineal gland in

the coming human races will no longer be an atrophied organism with its true functions not understood

and comprehended, but it will be an active and important part of man's equipment. This will take place

normally and naturally as man learns to function as a soul and not just as a personality.

d. Again, much trouble among people is due at this time to the awakening of the throat centre. This centre governs and conditions the thyroid gland and the parathyroids. It can produce, when unduly

developed or prematurely awakened, hyper-thyroidism with its attendant difficulties and its often

dangerous effects upon the heart and upon the metabolism of the body. The psychological effects are

well-known and recognised. These difficulties are increased and this higher creative centre unduly

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stimulated and rendered a danger instead of an aid to expression by the enforced celibacy of many

people, owing to the present unfortunate economic conditions. These conditions are such that people

refrain from marriage and there is consequently the lack of opportunity to use (or to misuse) the energy

flowing through the sacral centre. Mystics are likewise prone to this difficulty. The throat centre is not

used creatively nor is the sacral centre turned to its proper uses. The sacral energy is carried

prematurely to the throat where it produces an intense stimulation. The equipment of the man

concerned has not yet reached the point where it can be turned to creative work in any field. There is

no creative expression of any kind as the development of the man does not permit him to be creative in

the higher sense. The Swiss people, though highly intelligent, are not creative in this sense. The

energy flowing through the thyroid gland is not used in creative art, music or writing in any outstanding

manner, and hence the prevalence of goiter and thyroid difficulty. There is much energy flowing

through and to the thyroid gland and, as yet, but little use made of it.

e. The increased activity and stimulation of the solar plexus centre today is a most fruitful source of

trouble. It produces a great deal of the nervous difficulties to which women are particularly prone, and

many of the stomach ills and liver troubles of the time, as well as intestinal difficulties. One of the

most powerful sources of cancer in various parts of the body (except in the head and face) can

esoterically be traced to the congestion of the energy of the solar plexus centre. This congestion has a

general and widespread effect. Difficulties arising from the awakening of the heart centre and the solar

plexus centre (for the two are closely allied and have a reciprocal action for a long time in the mystical

experience) produce also a powerful effect upon the blood stream. They are connected with the life

principle which is ever "carried upon the waves of desire" (as the ancient writings put it) and this, when prevented from full expression, through lack of development or other causes, leads to cancerous areas

in the body wherever there is a weakness in the bodily tissue.

f. The awakening of the sacral centre is of such ancient origin that it is not possible at this time to trace the true history of the development of the difficulties connected with sexual expression, nor is it

desirable. I have dealt with the subject of sex in my other treatises, particularly in A Treatise On White

Magic. I call attention to it only because in the course of the mystical life there is often a period of sexual difficulty if the mystic has not previously learnt sexual control and unless it has assumed

balanced proportions to his other life activities and natural instincts in his consciousness. Else, as he

touches the heights of spiritual contact and brings in the energy of his soul to the personality, that

energy will pass straight down to the sacral centre and not be arrested at the throat centre, as it rightly

should be. When this occurs, then perversions of the sex life may take place, or an undue importance

may be attached to the sex activity, or the sexual imagination can be dangerously stimulated, leading to

lack of control and to many of the difficulties known to physicians and psychologists. The result is

ever an overactivity of the sex life in some form or another.

g. The awakening of the centre at the base of the spine during the final stages of the higher mystical

experience carries with it its own dangers. These definitely affect the spine and consequently all the

nerves which branch out in all directions from the spinal column. The raising of the kundalini force—

if brought about ignorantly and prematurely—may produce the rapid burning through of the protective

web of etheric matter which separates the various areas of the body (controlled by the seven centres)

from each other. This causes serious nervous trouble, inflammation of the tissues, spinal disease, and

brain trouble.

I have here hinted at some of the difficulties in an effort to give you a general picture of the problem of

the mystic.

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2. Utilisation of a centre. Let me explain this phrase. Certain difficulties also arise when a centre is used to such an extent that the attention is withdrawn from the activity of the other centres and they are

thus neglected. In this way, whole areas of consciousness can temporarily cease to be recognised. It

should be remembered that the goal of all the mystic's efforts should be to achieve a rounded-out

development which brings into use sequentially, correctly and in conformity to right ray methods, all

the different centres. Many people, however (once a centre is awakening and is subjectively

stimulated) immediately find the utilisation of the centre to be the line of least resistance; they,

therefore, begin to function almost exclusively through that centre. This can be well illustrated by two

examples.

The solar plexus centre is, at this time, highly active among men and women everywhere. In every

country millions of people are over-sensitised, emotional frequently to the point of hysteria, full of

dreams, visions and fears, and highly nervous. This produces widespread gastric difficulties,

indigestion, stomachic and liver ills and diseases, and intestinal disorders. To all of these the race

today is exceedingly prone. To these are often coupled all kinds of skin eruptions. The cause is

twofold:

a. The over-stimulation of the solar plexus centre by its practically exclusive use, and by the

consequent inflow of forces from the astral plane, to which the solar plexus is the wide open door.

b. The increased and constant use of this centre as its rhythm and vibration get too powerful to control.

The man then succumbs to the temptation to focus his life interest and attention in the astral world and

to do this with increasing awareness, interest and phenomenal results.

The man is, therefore, a victim of forces which would otherwise produce a gathering together of that

"which is lower" and their necessary transference into that which is higher. A needed purpose would

then be served, but—in the case we are considering—these forces are all concentrated in that central

area of the body which is intended to be simply the clearing house for that "which is below into that

which is above". Instead of this, there is set up a tremendous whirlpool of forces which not only

produces physical difficulties of many kinds (as stated above) but which is also a fruitful source of the

cleavages with which modern psychology is dealing at the time. So potent are the forces generated by

the over use of the solar plexus (which is one of the most powerful of all the centres) and through the

consequent flowing in of astral forces of every kind—thus augmenting the difficulties—that they

assume eventually complete control of the life. The forces below the diaphragm and those above

become separated by this vibrant and potent central force centre. Cleavage, astralism, delusions,

hallucinations, nervous disorders of every kind and difficulties of a physical nature which definitely

involve the intestinal tract, the liver and the pancreas are only some of the problems which arise from

the uncontrolled use of the solar plexus centre. The man becomes controlled by it and is not the

controlling factor, as he is intended to be.

The second illustration is connected with the unfoldment of the heart centre with its recognition of the

group life and consequent group responsibility. This today is rapidly growing and can be seen on every

hand. Students are apt to think that the awakening of the heart centre and its consequent group

recognitions must be expressed in terms of religion, of love and of divinity. They, therefore, make of it

something spiritual, as that much misused word is understood by the orthodox religious man. But it is

far more than that. The heart is connected with the life aspect, for there is the seat of the life principle

and there is the life energy anchored. It is connected with synthesis, with the monad, and with all that

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is more than the separated self. Any group which is engineered and controlled by one man or by a

group of men, whether it is a nation, or a big business institution or an organisation of some kind or

another (such as a great hospital) is connected with the life which is found in the heart. This remains

true even when the motive or motives are mixed and undesirable, or purely selfish. A business

magnate controlling vast interests who has the lives of many people dependent upon the contingencies

of a business which he may have founded and over which he presides, is beginning to work through the

heart centre. Hence the prevalence of certain forms of heart trouble to which so many people of

influence and power so frequently succumb. The heart becomes over-stimulated by the impact of the

energies pouring in on the man who is subjected—among other things—to the directed thoughts of

those connected with his organisation. Can you see why, therefore, the senior members of the

Hierarchy, Who work through the head and the heart centres, keep Themselves withdrawn from public

life and much human contact? These two illustrations may help to clarify in your minds the sense in

which I here use the term, "utilisation of a centre".

3. In the period of transference wherein the forces of the body are in a state of abnormal flux and

mutation, it will be obvious what danger there is for the mystic and the disciple, and how serious can be

the results of any transference which is forced into effect instead of following the natural course of

evolution. This accounts, partially, for the present world upheaval and chaos. The forces flowing

through the masses of average intelligent men today (and by that I mean those men who are educated

and able to recognise the world news and to discuss world events and trends) are constituting the

experimental ground for the transference of the energy of the sacral centre to the solar plexus. This

leads inevitably to turmoil, over-stimulation, revolt and many other difficulties.

The problems, therefore, are many but are subject to solution. Let that not be forgotten. The whole

theme is vast, but many minds are today seeking to deal with it and are working selflessly and

altruistically to bring about the needed changes, a better understanding of man's physical and

psychological natures, and a new approach—both to religion and education. When the mystical

approach and its consequences, good and bad, material and spiritual—are better understood, through

study and experiment, we shall arrive at a more complete comprehension of our problem and a better

programme for human unfoldment.

I would like to point out that I am using the words "mystic and mystical" in this section of our treatise because I want what I have to say to meet with the interest of those who recognise the fact of the

mystical approach to God and the mystical life of the soul, but who refuse as yet to widen the concept

so that it includes also the intellectual approach to divine identification.

The keynotes which the mystic at present recognises and which the religious writer and thinker is also

willing to admit are those of feeling, sensitivity to the divine existence, the recognition of a vision of

God which will suffice to meet individual need and thus bring relief, peace, understanding and the

realisation of divinity without and within, plus the relationship of the man to some extraneous Factor

called God, or the Self, or the Christ. This attitude is coloured always by a sense of duality; it leads to the attainment of union—a union of which the marriage relation remains still the best symbol and

illustration as the writings of the mystics of all periods and nationalities will testify, and which still

preserves the consciousness of the two identities.

The keynotes of the occult life have been (and rightly) the notes of knowledge, of the mental approach

to the problem of divinity, the recognition of divine immanence and of the fact that "as He is so are

we." There is, however, no sense of duality. The goal is the achievement of such an approved and

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appreciated identification that the man becomes what he is—a God and, eventually, God in

manifestation. This is not the same thing as the mystical union.

And yet, the whole theme is mystical and innately subjective. The time must come when the mystic

will appreciate and follow the way of the head and not only the way of the heart. He will learn to

realise that he must lose his sense of the Beloved in the knowledge that he and the beloved are one and

that the vision must and will disappear as he transcends it (note that phrase) in the greatest processes of

identification through initiation.

The occultist, in his turn, must learn to include the mystical experience in full understanding

consciousness as a recapitulatory exercise before he transcends it and passes on to a synthesis and an

inclusiveness to which the mystical approach is but the beginning, and of which the mystic remains

unaware.

The mystic is too apt to feel that the occultist over-estimates the way of knowledge and repeats glibly

that the mind is the slayer of the real and that the intellect can give him nothing. The occultist is

equally apt to despise the mystical way and to regard the mystical method as "lying far behind him".

But both must learn to tread the way of wisdom. The mystic must and will inevitably become the

occultist and this whether he likes the process or not. He cannot escape it in the long run, but the

occultist is not a true one until he recovers the mystical experience and translates it into terms of

synthesis. Note the structure of words I have used in this last paragraph for it will serve to elucidate

my theme. I use therefore the words "mystic and mystical" in this section of the treatise to describe the intelligent, highly mental man and his processes upon the Path of Discipleship.

In dealing with the problems and diseases of mystics who are at the point in their evolution where they

are making one of the major transferences of force, it should be pointed out that in the earlier stages

quite a long period of time may elapse between the first effort to transmute and transfer the energies

and that particular life wherein the energies are finally gathered up and "elevated" as the esoteric term usually employed technically expresses it. It is at this point of focussed activity (in the place of the

previous fluidic and spasmodic efforts) that one finds a definite point of crisis in the life of the mystic.

The question is often asked: Why is there frequently so much illness, nervous trouble and various

pathological conditions found among the saints of the earth, and among those who are clearly oriented

towards the light? The answer is that the strain put upon the physical vehicle by the shift of the forces

is usually unduly great and so produces these undesirable conditions. These again are often augmented

by the foolish things done by the aspirant as he seeks to bring his physical body under control. It is,

however, far better for the undesirable results to work themselves out in the physical vehicle than in the

astral or mental bodies. This point is seldom realised and hence the emphasis laid upon the idea that

sickness, ill-health, and disease are indicative of individual error, of failure and of so-called sin. They

can of course be all of these things, but, in the case of the true aspirant who is endeavouring to

discipline and control his life, they are often not due to these causes at all. They are the inevitable

result of the clash of forces—those of the awakened energies which are in process of elevation and

those of the centre into which the energies are being raised. This clash produces strain, physical

discomfort and (as we have seen) many distressing kinds of disorders.

The widespread disease and ill-health found everywhere at this time is caused by a mass transference

which is steadily going forward in the race. Through this transference, the solar plexus centre is

thrown into an abnormal activity, thereby releasing all kinds of astral forces into the consciousness of

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man—fear, desire of a wrong kind and many of the emotional characteristics which are causing people

so much distress. The process is as follows: the consciousness first of all registers these astral

impressions, then formulates them into thought forms and—as energy follows thought—a vicious

circle is thus set up, involving the physical body. In the turmoil consequently evoked by these clashing

forces which are

a. Mounting from below into the solar plexus,

b. Pouring into the solar plexus from the astral plane,

c. Reacting to the magnetic attractive power of the higher centres,

the interior life of the man becomes a whirlpool of conflicting energies with disastrous effects upon the

intestinal tract, upon the liver and upon the other organs found below the diaphragm. The mystic, as is

well known, is often dyspeptic and this is not always caused by wrong eating and wrong physical

habits. It is brought about in many cases by the processes of transference which are going on.

One of the difficulties which tend also to increase the strain is the inability of the average mystic to

divorce his mind from his physical condition. Energy inevitably follows thought and where a

distressed area is found, there the mind seems to throw all its attention, with the result that the situation is not bettered but surely and steadily made worse. The best mental rule of all mystics should be to

keep the mind definitely above and away from the region where the transference is going on, except in

those cases where esoteric methods are being employed to force the process, to hasten and facilitate the

processes of elevation. Then (under right direction and guidance plus a knowledge of the rules) the

mystic can work with the centre in the spine which is concerned. This academic technique, I will

endeavor to indicate in a later Instruction, but I want first of all to deal with the psychic difficulties of

the mystic, for both the psychic and physical difficulties arise from the same basic cause and can be

offset and controlled by the same correct occult and psychological knowledge.

The ills with which we are dealing are, therefore, the result of a large number of causes and it might be

of service if I listed them here, reminding you that the centres up the spinal column and in the head

govern definite areas in the body. These are affected and controlled by the centres and it is in these

regions that one must look for indications of trouble.

Speaking generally, diseases fall into five major categories and it is only with the last of them that we

are here occupied. These five groupings of disease are:

1. Hereditary diseases:

a. Inherent in the planet itself and having a definite effect upon humanity, through contact with the soil

and water.

b. Developed during past ages in mankind itself and handed on from generation to generation.

c. Characteristic of some particular family and inherited by the member of this family as part of his

chosen karma. Souls come into certain families because of this opportunity.

2. Diseases invoked by tendencies in the man himself. These are governed by his astrological sign—

either his sun sign or his rising sign and will be considered later.

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3. Contagious diseases (epidemic or endemic) which are of group origin and involve the man as a part

of his group karma, but are quite frequently unrelated to his personal karma.

4. Acquired diseases and accidents which are the result of injudicious action or unwise habits in this

life and definitely condition his future karma. One interesting point in connection with accidents might

here be made. Accidents are frequently caused by what might be regarded as "explosions of force".

These are generated by a man or by a group of human beings through hatred or jealousy or

vindictiveness, which qualities react or are "turned back" upon the individual life like a boomerang.

5. The diseases of mystics with which we are at this time concerned. Speaking generally, these are

caused by the energy of an awakened and active lower centre being transferred into a higher one. This

is done in three stages and each stage brings its own physiological difficulties:

a. The stage wherein the energy of the lower centre becomes intensely active prior to rising upward.

This will produce over-activity of the organs in the physical area governed by the centre, with

consequent congestion, inflammation, and usually disease.

b. The stage wherein the "processes of elevation" are taking place, producing intense activity in the

higher centre and a lessening of activity in the lower. A fluid period intervenes in which the forces

swing back and forth between the two centres, accounting for the uneven life of the mystic in the

earlier stages of his unfoldment. This is particularly the case in connection with the solar plexus. The

energy is rejected at first by the higher centre and is then reabsorbed into the lower only to be elevated

again and again until the higher centre can absorb and transmute it.

c. The stage wherein the energy is raised definitely into the higher centre. This leads to a difficult

period of adjustment and of tension, again producing physical ills but, this time, in the area controlled

by the higher centre.

When, for instance, the sacral energy is raised to the solar plexus, there will be found many ailments

involving, as noted before, the intestinal tract. When the energy of the lesser centres which are found

below the diaphragm (but not up the spine) are raised to the solar plexus centre, trouble involving the

gall bladder and the kidneys will often be found. Occultly speaking, any process of elevation or of

"raising up" automatically involves death. This death affects the atoms in the organs involved and causes the preliminary stages of ill-health, disease and disruption, because death is nothing but a

disruption and a removal of energy. When the science of the transference of energy from a lower

centre to a higher is understood, then light will be thrown upon the entire problem of dying and the true

Science of Death will come into being, liberating the race from fear.

Students would do well at this stage to pause and consider the following points with care:

1. Which are the areas controlled by the five centres up the spine and the two centres in the head.

2. The three major points of transference:—the solar plexus, the throat centre and the ajna centre in the

head. The heart centre and the highest head centre, as points of transference, only concern the initiate.

3. The fluidic and changeable condition produced by the processes of awakening, transference and the

focussing of the energy in the higher centre. These three major activities are conditioned by the

intermediate stages of:

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a. The active radiation of the lower centre.

b. The responsiveness of the lower centre to the magnetic pull of the higher.

c. The succeeding interplay between the higher and the lower centres, conditioned at first by a rhythmic

repulsion and attraction. This is a reflection of the play of the dualities in the career of the human

being.

d. This is followed by a concentration of the lower energy in the higher centre.

e. Then comes the control of the lower centre or centres by the higher focal points of energy and their

rhythmic interplay.

Between all these different stages come "points of crisis" of greater or lesser moment. This intense

interior activity which is going on all the time in the subjective life of humanity produces both good

and bad effects, and psychological as well as physiological reactions. Today, the mass transference of

the forces of the sacral centre into that of the solar plexus is responsible for many of the modern and

physical disabilities of the race. Because also of the slow removal on a racial scale of the sacral force

to the solar plexus there is eventuating a condition which is called sometimes "race suicide",

necessitating the efforts of many of the different governments to offset the rapidly falling birth rate in

their countries.

The above summation of the threefold activity which is going on in the human body all the time will

give some idea of the strain under which the individual man labours, and will account, therefore, for

much of the discomfort and disease found in those areas in the human body which are governed and

controlled by a particular centre. I would like to add the following points to the information given

above:

1. The intense activity of the sacral centre will often produce diseases and physiological abnormalities, connected with the organs of reproduction (both male and female). These difficulties are of two kinds:

a. Those to which normal humanity is prone and which are well known to the physician, surgeon and

psychologist.

b. Those which are the result of over-stimulation, through the successful effort of the mystic to bring in

energy from the higher centres and from sources outside the human frame altogether.

2. In all cases of transference, the intense activity produced will cause all kinds of tensions and

reactions, resulting in congestions, inflammations and diseases of the organs vitalised. This is

particularly the case today in relation to the sacral and solar plexus centres. The glands—major and

minor, endocrine and lymphatic—in the abdominal area are powerfully affected and through their

hypersensitivity or their "deficiency through abstraction" (as it is esoterically called) they constitute a fruitful source of difficulty.

3. The activity of the solar plexus centre at this time, which is a result of this transference, produces the abnormal tension which characterises the race. This tension, with the average man, controls the

intestinal tract and its connections, both above and below the diaphragm. With the advanced man, it

produces tension in the higher centres, definitely affecting the heart and the vagus nerve. It should be

pointed out that many of the diseases inherent in the racial form to which planetary disease predisposes

the human being are brought into activity as the result of the stimulation of the solar plexus. As

humanity becomes less astral in its consciousness and the solar plexus, therefore, becomes less active

and less dominating, these forms of difficulty will die out. As the heart centres and the higher centres

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assume control, such diseases as cancer, tuberculosis and the various syphilitic complaints (due to the

age old activity of the sacral centre) will gradually die out.

4. The activity of the heart centre as it

a. Magnetically attracts the energies out of the solar plexus,

b. Becomes involved in a reciprocal interplay with the solar plexus,

is a fruitful source of nervous trouble to the mystic and advanced

aspirant. The heart centre powerfully affects the vagus nerve and the autonomic nervous system with

all that that involves and we are only today beginning to understand and deal with these difficulties.

Clarification will come once the premise of the existence of the centres and their three "activities of

interplay" are admitted—even if only as a possible hypothesis. The little understood thymus gland

holds the key to much that concerns the activity and control of the vagus nerve—a fact not yet

generally recognised. Later, a carefully controlled process with the object of stimulating the thymus

gland and its secretion will be worked out by the medical profession, leading to a much better

functioning of the nervous system and of the vagus nerve which controls it. I can but hint at

possibilities at present because the basic premise of the existence of the centres of force is not yet

recognised. It is interesting to note, however, that the solar plexus (as a great nerve centre) is

recognised and this is due to the fact that the bulk of humanity is, at this time, transferring force to that

centre. It is, for the masses, the major recipient of forces, both from below the diaphragm, from above,

and from the environment.

5. The activity of the throat centre is steadily increasing today, owing to the creative activity and the inventive genius (which brings in the higher stimulation) and the idealistic conceptions of the

intelligentsia of the world. This activity is responsible physiologically for many of the diseases of the

respiratory tract. Energy is carried to the throat but is not adequately used and there is a consequent

congestion and similar consequences. But, curiously enough, a great many of the difficulties connected

with the entire breathing apparatus are related to group conditions. These I will touch upon later.

Today, the concentration of energy is producing serious effects upon that master gland, the thyroid

gland. These effects disturb the balance of the physical body and involve also the parathyroid glands.

The metabolism of the body is upset bringing attendant difficulties. The race is advancing so rapidly in

its development that this centre will soon compete with the solar plexus centre for the position of being

the most important centre and the major clearing house in the human body. I would commend this

statement to your careful consideration for it carries with it much of encouragement. It indicates,

nevertheless, much physiological change and many problems and above everything else much

psychological difficulty.

6. The activity of the ajna centre will increase a great deal during the coming century, bringing with it its own attendant problems. Its close relation to the pituitary body and the growing interplay between

a. The ajna centre and the pituitary body

b. The centre at the top of the head (involving the pineal gland) and the ajna centre

will produce serious problems connected with the brain and the eyes. The ajna centre focusses the

abstracted energy of the five centres up the spine and is the seat of personality power. According to the

use made of that power and according to the direction of the force sent forth throughout the body by the

directed, integrated personality, so will the organs of the body be affected. The solar plexus can be

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stimulated from that centre with disastrous effects; the heart centre can be swept into undue activity by

the imposition of personality force, and its energy deflected downwards in a focussed selfish manner;

the solar plexus can be so over-vitalised that all the forces of the personality can be turned downwards

and subverted to purely selfish and separative ends, thus producing a powerful personality, but—at the

same time—the temporary suspension of the spiritual life of the man. When this suspension takes

place, all the forces of the body which have been "elevated" are driven downwards again, putting the

man en rapport with the rank and file of humanity who are working through the lower centres; this

tends to produce an immense personality success. It is interesting to note that when this takes place,

the energies—concentrated in the ajna centre—sweep down into the solar plexus or into the sacral

centre, and seldom to the heart centre. The heart centre has a power all its own to produce what is

called "occult isolation", because it is the seat of the life principle. The throat centre receives

stimulation in this case but seldom to the point of difficulty. The man is a powerful creative thinker,

selfishly polarised and with an emotional solar plexus contact with the masses. He frequently also has

a strong sexual complex in some form or another.

7. The activity of the head centre is as yet little known and there is little that I can profitably say about it, for I would not be credited with speaking the truth. This centre is the central factor in human life,

but the focalisation of the lower and the higher bodily forces is not yet located there. Beyond

producing hyper-tension (becoming so prevalent today among the more advanced people of the world)

and certain forms of brain trouble and nervous disorders, its power is mostly seen in its pronounced

psychological effects. With these I shall proceed to deal as we consider the unfoldment of the psychic

powers, the evolution of the mystical vision and the revelation of the light and of power. This centre

controls the pineal gland and consequently certain areas of the brain. Indirectly also, the vagus nerve is

affected. Consciousness and life, sensitivity and directed purpose are the great energies which express

themselves through this centre, for consciousness is a form of energy, as well you know, and life is

energy itself.

b. UNFOLDMENT OF THE PSYCHIC POWERS

The forces which are responsible for the awakening of the centres are many. The primary one is the

force of evolution itself, plus the inherent or innate forward-pressing urge towards greater inclusiveness

which is always found in every individual being. This secondary aspect of the evolutionary principle

needs careful elaborating. We have for too long been occupied with the effort to develop the form side

of nature so that it shall become increasingly sensitive to its environment and thus build an ever

improving mechanism. But the twofold idea (should I say Fact, for such it is?) of the development of

an increasing capacity to include and the fact of the existence of the one interior factor, the Self, which

brings about this steady development, needs emphasising. From the standpoint of the occult student,

there are three ideas which lie behind this belief:

1. The fact of the Indweller, the Entity within the form who looks on at life as it unfolds, who develops

awareness of the environment and who becomes inclusive—eventually to the point of synthesis.

2. The fact of the inherent ability (found in all forms of life in all kingdoms) to progress towards this

greater inclusiveness, passing from kingdom to kingdom in this unfolding process.

3. The fact that humanity constitutes a central point from which this inclusiveness can be consciously

developed. Hitherto, the development has been natural, normal and part of the evolutionary urge. This

it still remains, but the process can be hastened (and frequently is) as man gains control of his mental

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processes and begins to work (as the conscious Indweller) towards appointed ends.

I wanted to make these points adequately clear because they have a definite bearing on our theme

which concerns the psychic difficulties of modern man. These difficulties are rapidly growing and are

causing much distress among those who believe that the development of the lower psychic powers is a

hindrance to true spiritual development. Certain mystics regard these powers as indications of divine

grace, however, and as guarantees of the reality of their endeavour. Others regard them as signifying a

definite "fall from grace". It seems to me, therefore, that an analysis of these powers, their correct placing upon the path of development, and a comprehension of the distinction between the higher and

the lower powers will be of real value and will enable students in the future to proceed with a greater

surety and knowledge. They will thus be more accurately sure of the nature of the contacts of which

they become aware and of the means whereby these contacts are approached and gained.

The major idea which I would have you bear in mind is the development of Inclusiveness. This

inclusiveness is the outstanding characteristic of the soul, or self, whether it is the soul of man, the

sensitive nature of the cosmic Christ, or the anima mundi, the soul of the world. This inclusiveness

tends to synthesis. It can already be seen functioning at a definite point of fulfillment in man, because

man includes in his nature all the gains of past evolutionary cycles (in other kingdoms in nature and in

previous human cycles), plus the potentiality of a greater future inclusiveness. Man is the macrocosm

of the microcosm; the gains and peculiar properties of the other kingdoms in nature are his, having

been resolved into capacities of consciousness. He is, however, enveloped in and part of a still greater

macrocosm, and of this greater whole he must become increasingly aware. Let this word,

Inclusiveness, govern your thinking as you read this instruction which I am giving you upon the

psychic powers and their effect.

The next idea to which I would call your attention is that the human being has the power to be inclusive

in many directions, just as a line can be drawn from the point at the centre of the circle to any point

upon the periphery. You must remember that for a large part of his career and for the most important

part of his human experience, he remains the dramatic actor, holding the centre of the stage and in his

own eyes playing the star part; he is always conscious of his acting and of the reactions to that acting.

When man was little more than an animal, when he was in the state which we have earlier called the

Lemurian consciousness and the early Atlantean consciousness, he lived unthinkingly; life unrolled like

a panorama before his eyes; he identified himself with the episodes depicted and knew no difference

between himself and that which he seemed to be in the unfolding picture. He simply looked on, played

his little part, ate, reproduced, reacted to pleasure and to pain, and seldom, if ever, thought or reflected.

Then comes the period, familiar to all of us, wherein the man becomes the dramatic center of his

universe—living, loving, planning, acting, conscious of his audience and his surroundings, and

demonstrating to his fullest capacity the later Atlantean and present Aryan characteristics. He is

intelligently aware of his power and of a few of his powers; he is a functioning personality and

(because the mind is controlling or beginning to control) the lower animal powers and the Atlantean

psychism which have distinguished him begin to fade out. He loses these lower powers and has not yet

developed the higher ones. Hence the reaction to be seen on every hand today to such powers as

clairvoyance, clairaudience, etc.; hence their wholesale condemnation as fraudulent by the intelligentsia

of the world.

Next comes the mystical stage wherein the advanced human being, the aspirant and the disciple

becomes steadily aware of another realm of nature to conquer, the realm of the Kingdom of God, with

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its own life and phenomena; he registers the existence of other powers which he can develop and use if

he so desires and is willing to pay the price; he recognises another and wider sphere of being which he

can include in his own consciousness if he permits himself to be conquered by it.

The inference then is that there are two sets of powers latent in his human equipment—the lower one

being recoverable if he deem it desirable, the other and higher one to be developed. These two sets of

powers are:

1. The ancient powers and faculties which humanity developed and possessed in past ages and which

he drove into the background of his consciousness and below the threshold of his current awareness in

order to develop the mind and thus become himself a conqueror and a personality.

2. The higher powers and faculties which are the prerogative of the conscious soul. These are the

greater powers to which the Christ referred when He promised His disciples that some day they would

do greater things than He had done.

It should be remembered, however, that all the psychic powers are the powers, faculties and capacities

of the One Soul but that, in time and space, some of them are expressions of the animal consciousness

or the animal soul, some of the human soul, and some of the divine soul.

The following tabulation of the developing psychic powers as they blend in consciousness three

kingdoms in nature may be of service at this point if careful study is made of the inferred relationships:

Animal. Human. Divine.

1. The four major instincts------------ The five major instincts ----------- The five transmuted instincts.

a. Self preservation -------------------- Creative self-perservation -------- Immortality.

b. Sex------------------------------------ Sex. Human love------------------ Attraction.

c. Herd instinct ------------------------- Gregariousness--------------------- Group consciousness.

d. Curiosity ----------------------------- Enquiry. Analysis ----------------- Evolutionary urge.

plus

Self-assertion

Self-control.

2. The Five senses --------------------- The five senses --------------------- The five senses.

a. Touch--------------------------------- Touch. Contact -------------------- Understanding.

b. Hearing------------------------------- Hearing. Sound-------------------- Response to the Word.

c. Sight ---------------------------------- Seeing, Perspective---------------- The mystical vision.

d. Taste (embryonic) ------------------ Taste. Discrimination..Intuition.

e. Smell (acute) ------------------------ Smell, Emotional idealism-------- Spiritual discernment.

3. Lower psychic powers-------------- The human correspondences ----- Higher psychic powers.

a. Clair-voyance------------------------ Extension through vision --------- The mystical vision.

b. Clair-audience----------------------- Extension through hearing-------- Telepathy. Inspiration.

c. Mediumship ------------------------- Intercourse. Speech --------------- Mediatorship.

d. Materialisation ---------------------- Invention---------------------------- Creativity.

e. Divination---------------------------- Foresight. Planning --------------- Prevision.

f. Healing through animal magnetismHealing through science ---------- Healing through spiritual magic.

Extracts from "A Treatise on Cosmic Fire" pp. 188-196

No. 1

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Microcosmic Sensory Evolution

Plane Subplane

Physical -------1. Hearing -------------------------------5th ------------ gaseous

2. Touch, feeling -----------------------4th ------------ first etheric

3. Sight ----------------------------------3rd ------------ super-etheric

4. Taste ----------------------------------2nd------------ sub-atomic

5. Smell----------------------------------1st------------- atomic

Astral----------1. Clairaudience ------------------------5th

2. Psychometry -------------------------4th

3. Clairvoyance-------------------------3rd

4. Imagination --------------------------2nd

5. Emotional idealism -----------------1st

Mental---------1. Higher clairaudience----------------7th Form

2. Planetary psychometry -------------6th Form

3. Higher.clairvoyance ----------------5th Form

4. Discrimination-----------------------4th Form

5. Spiritual discemment ---------------3rd Formless

Response to group vibration -------2nd Formless

Spiritual telepathy-------------------1st Formless

Buddhic -------1. Comprehension----------------------7th

2. Healing -------------------------------6th

3. Divine vision ------------------------5th

4. Intuition ------------------------------4th

5. Idealism ------------------------------3rd

Atmic----------1. Beatitude -----------------------------7th

2. Active service------------------------6th

3. Realisation ---------------------------5th

4. Perfection ----------------------------4th

5. All knowledge -----------------------3rd

It can be noted that we have not summed up the two planes of abstraction on the atmic and the buddhic

planes, the reason being that they mark a degree of realisation which is the property of initiates of

higher degree than that of the adept, and which is beyond the concept of the evolving human unit, for

whom this treatise is written.

We might, here, for the sake of clarity, tabulate the five different aspects of the five senses on the five

planes, so that their correspondences may be readily visualised, using the above table as the basis:

a. The First Sense ------------- Hearing.

1. Physical hearing.

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2. Clairaudience.

3. Higher clairaudience.

4. Comprehension (of four sounds).

5. Beatitude.

b. The Second Sense --------- Touch or feeling.

1. Physical touch.

2. Psychometry.

3. Planetary psychometry.

4. Healing.

5. Active service.

c. The Third Sense------------ Sight.

1. Physical sight.

2. Clairvoyance.

3. Higher clairvoyance.

4. Divine vision.

5. Realisation.

d. The Fourth Sense ---------- Taste.

1. Physical taste.

2. Imagination.

3. Discrimination.

4. Intuition.

5. Perfection.

e. The Fifth Sense------------- Smell.

1. Physical smell.

2. Emotional idealism.

3. Spiritual discernment.

4. Idealism.

5. All knowledge.

Extract 2

Hearing gives him an idea of relative direction, and enables a man to fix his place in the scheme, and to locate himself.

Touch gives him an idea of relative quantity and enables him to fix his relative value as regards other

bodies, extraneous to himself.

Sight gives him an idea of proportion, and enables him to adjust his movements to the movements of

others.

Taste gives him an idea of value, and enables him to fix upon that which to him appears best.

Smell gives him an idea of innate quality, and enables him to find that which appeals to him as of the

same quality or essence as himself.

In all these definitions it is necessary to bear in mind that the whole object of the senses is to reveal the not-self, and to enable the Self therefore to differentiate between the real and the unreal.

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Extract 3

These three major senses (if I might so describe them) are very definitely allied, each with one of the

three Logoi:

Hearing—The recognition of the fourfold word, the activity of matter, the third Logos.

Touch—The recognition of the sevenfold Form Builder, the gathering together of forms, their

approximation and interrelation, the second Logos. The Law of Attraction between the Self and the

not-self begins to work.

Sight—The recognition of totality, the synthesis of all, the realisation of the One in Many, the first

Logos. The Law of Synthesis, operating between all forms which the self occupies, and the recognition

of the essential unity of all manifestation by the means of sight.

Extract 4

Hearing---- Beatitude.

This is realised through the not-self.

Touch ----- Service.

The summation of the work of the Self for the not-self.

Sight------- Realisation Recognition of the triplicity needed in manifestation, or the reflex action of

the Self and the not-self.

Taste------- Perfection. Evolution completed through the utilisation of the not-self and its realised

adequacy.

Smell ------ Perfected

The principle of manas

Knowledge in its discriminating activity, perfecting the interrelation between the Self

and the not-self.

A close study of the above will bring to the open-minded student two major points which he would do

well to consider:

1. That the instinctual nature, as it develops in the three kingdoms (animal, human and divine) is, in

fact, that which develops stage by stage into what we call consciousness; it is in reality, the

development of a gradual expansion of capacity to be aware of the environment, whatever that

environment may be. The herd instinct of the animal is, for instance, the embryonic unfoldment of

what is later recognised by the intellect as group consciousness. These higher developments are

brought about by the application of the intellect and a change in the motivating power. The same idea

can be traced in connection with all the instincts.

2. That the lower psychic powers, inherent in the animal nature, are in every case embryonic

indications of soul capacities.

Once this idea is grasped, the attitude of the sceptic and unbeliever will change and he will see (as he

studies these lower powers) that, rightly understood and utilised, they can be direct avenues of

approach to certain states of existence, but are incidental to and not substitutes for the higher powers.

I would like to offer two other points to your consideration:

First, that the man or woman who is expressing and interested in these lower powers (which are called

the lower siddhis by the oriental philosophy) is demonstrating true powers. They are not however the

highest possible powers nor are they the powers which humanity is intended to express unless at the

lowest point in evolution and, therefore, allied closely to the animal kingdom; or at the highest point, in

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which case the greater powers automatically include the lesser. The lower psychic powers are shared

with the animal kingdom and with all those human races which are low down in the scale of the human

evolution.

This is a fact and a statement which arouses much antagonism among the present day exponents of

these powers, both in and out of the spiritualistic and occult movements. Such people are apt to

consider these powers as indicative either of an advanced spiritual condition or as a rare and unique

possession, setting their owner apart as more gifted, more wise and more able to advise and direct other

human beings than is the ordinary man. This attitude is demonstrated by the immense audiences such

people can address and gather around themselves, and the willingness of the public to listen to them

and to pay money for the privilege and the benefit of the demonstration and the advice.

Secondly, the difficulty of this situation is increased because, as evolution proceeds, certain more or

less advanced people recover these ancient animal propensities and capacities as their power to become

inclusive goes forward; they begin to expand their consciousness so that the past as well as the future is

brought within their range of awareness. Knowing that they are aspiring to the higher things and

towards the world of mystical realisation (in contradistinction to that of psychical realisation), they

interpret some episode, which they may have clairvoyantly apprehended, as appertaining to them as

individuals; they regard some clairaudient injunction or happening as appropriately theirs, and some

vision of a thought form of the Christ or of one of the Masters as indicative of a direct and personal

interview with these advanced leaders. They thus enter into the world of glamour and of delusion from

which they must, finally with great difficulty, extricate themselves.

May I also call your attention to the fact that the lines of demarcation between these animal, human and

divine states of consciousness are not clear cut as in our tabulation? A recognition of this will call

attention to the complexity of the subject and the difficulty of our theme. This complexity can, I think,

be well illustrated by a study of the uses of the word telepathy. As generally used today it indicates

two powers:

1. An instinctual registering of some situation, some call and some impression which impinges upon

the solar plexus centre. This power of impression is Not controlled; there is no supervised intentional

mental perception of a directed message; there is only a tuning in on a state of mind or on a condition

and situation connected with the one who is regarded as sending the message. In nine cases out of ten,

this message is one of distress and goes forward and produces its effect without any capacity on the

part of the recipient to induce the reception of the message. An illustration of this would be the

recognition by a mother that a loved child is in danger.

2. A form of clairvoyance which enables the man to see that which is hidden, such as the number of

symbols on a playing card which is laying face downwards upon the table.

True telepathy, however, is a direct mental communication from mind to mind and in its more

advanced expression is a communication of soul to soul, using the mind later as a formulator of the

communication, as in the case of inspiration. It is interesting to note (and instructive also in view of

our subject) that in true telepathic registration, the lesser powers may be raised and used at a high level

of awareness. It is well known esoterically that

a. Some people simply record telepathically in their minds the information coming from another mind.

The registration as well as the communication is wordless and formless. The recipient simply knows

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and the imparted knowledge takes form in the consciousness without any intermediate stages or steps.

This is formless telepathy.

b. Other people instantaneously step down into form the knowledge which has been imparted; they will

see the message, word or information appear before their eyes in written or printed form as if it were

imposed upon a moving screen, seen within the head.

c. Others will step the information down into form whereby they hear it.

In these two latter cases, the true man is making use of his latent lower powers, raising them to as high

a level as possible and subordinating them to mental or soul uses. The difference between this usage of

the power of clairvoyant and clairaudient demonstration is that in this case there is full mental control

and understanding, and in the other cases the lower powers are automatically employed, are

uncontrolled, are occupied with matters of no true importance and are not understood in any way by the

one who is employing them.

The one basic sense, as you well know is that of touch. This is the reason why I have not placed

psychometry in any particular category in my tabulation of the instincts, senses and powers.

Psychometry is essentially the capacity to work with and to get in touch with the soul of the higher

grouping to which the unit in the lower grouping aspires, and with the soul that can thus aspire in any

form. It concerns, in reality the "measure" of inclusiveness. This measure will govern, for instance, the relation of the dog or other domesticated animal to a human being, of a man to other men, and of an

aspirant to his soul, his master and his group. When this psychometrical inclusiveness is turned

towards the world of tangible things—minerals, possessions and other material objects, for instance—

we tend to make a magical performance out of it, and to charge money for the demonstration of

psychometrical power. We then call this the science of psychometry. Yet it is the same power, turned

towards the lower kingdoms as is employed in making contact with the higher. There are three groups

of people who use the lower psychic powers, either consciously or unconsciously:

1. Those whose evolutionary stage is low enough to permit of their automatic use.

2. Those who have brought over the capacity to see and hear on astral levels or to "work magic" from

another life—from Atlantean times. These powers are natural to them, but are usually neither

understood nor controlled by knowledge and they usually make their owner a victim or an exploiter of

these powers.

3. The mystic upon the path of vision who (through the bringing in of energy from the soul through

meditation and aspiration) stimulates the solar plexus or throat centres and thus opens a door on to the

astral plane.

In all cases, it is the astral plane which stands revealed. The statement can here be made that where

there is colour, form and phenomena analogous to or a replica of that to be found upon the physical

plane then there is to be seen the "duplicating phenomena" of the astral plane. Where there is

materialisation of forms upon the physical plane you see the joint activity of the astral and etheric

planes. You do not have the phenomena of the mental or soul levels. Bear this definitely in mind. The

astral plane is—in time and space and to all intents and purposes—a state of real being plus a world of

illusory forms, created by man himself and by his imaginative creativity. One of the major lessons to

be learnt upon the Path of Discipleship is to learn to distinguish that which is real from that which is

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illusion.

What then, is to be seen and heard by the medium when in trance or when giving an exhibition of

clairvoyance and clairaudience? Several possibilities, which I might list as follows:

1. A revelation of the "wish life" of the person or the group to whom the medium is addressing himself.

This wish life takes form in proportion to the power of the unexpressed wish or the mental ability of the

person or persons concerned.

2. A recognition by the medium of the thought forms or thought form to be found in the aura of the

person in the audience or circle. These thought forms have been built over a space of time and are

usually of some one deeply loved or as deeply disliked. They are often so real in appearance that the

person can recognise them when described by the medium and the medium can at the same time by a

process of telepathy (via the solar plexus centre) become aware of the things which the sitter wishes to

hear, which will be in line with the usual mannerisms and methods of speech and thought of the

departed or living friend. This accounts for the mediocre calibre of the usual utterance and statement

made at a seance. The average person who frequents a seance is not usually of the highest grade of

intelligence, unless he is simply there as an investigator.

3. A few rare cases when a soul on the path of return to incarnation or immediately after death is

impelled (for good and sufficient purpose) to make a contact with a friend or relative via a medium.

Such cases are known and usually presuppose more than average intelligence on the part of the sitter,

the communicator and the medium. They constitute however, the exceptional occurrence.

4. The revelation to the clairvoyant and clairaudient worker of much of the phenomena of the astral

plane, which parallels that of the physical plane and which is conditioned by the quality and calibre of

the circle of people who constitute the audience. This, the medium interprets to them and it usually

evokes recognition.

I am here casting no doubt on the sincerity of the performance nor on those mediums who are born

with these clairvoyant and clairaudient faculties. I am only pointing out that the phenomena which

they are contacting is astral in nature and that anyone looking at a circle from the standpoint of the

higher psychic powers would note around each sitter a group of astral forms (self-created) of those who

have departed physical life through death, of those who are constantly in his thoughts though still alive,

and also a kaleidescopic and changing process of appearing and disappearing forms (some quite

nebulous and some quite substantial according to the power of thought) which concern the wish life of

the sitter, which are concerned with his home affairs, his business or are built up around his health.

The sensitive tunes in on these, connects them with the attendant thought forms and hence the

production of the usual performance found in the seance room or with the average audience. The

medium is truly and accurately relating just what he sees and hears and therefore is sincere and truthful,

but because he receives no real training in the art of interpretation and in the technique of

distinguishing the illusory from the real, he is, perforce, unable to do more than describe the

phenomena seen and the words heard.

When, however, the mystic opens up these same powers as is sometimes the case, the phenomena seen

and the words which are heard can be of a very high order. Nevertheless they are still astral, for they

concern happenings and phenomena found upon the higher levels of the astral plane. He comes into

contact with the spiritual or religious wish life of the race and according to the basic trend of his

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individual aspiration at the moment so will be his contacts. If he is an earnest and devoted Christian,

he will see one of the beautiful and vital thought forms of the Christ there to be found and in the

wonder of that revelation, his love and his imagination and all that is best in him will be evoked in

adoration and mystery. Hence some of the inspired writings and illumined visions of the mystic. If he

is a Hindu, there may come to him a vision of the Lord of Love, Shri Krishna, or, if a Buddhist, he may

see the Lord of Light, the Buddha, in all His radiance. If he is an occult student, or a Theosophist or

Rosicrucian, he may see a vision of one of the Masters or of the entire Hierarchy of adepts; he may

hear words spoken and thus feel assured, past all controversy, that the Great Ones have chosen him for

special privilege and for unique service. And yet, his consciousness has never moved from off the

astral plane and his contacts have only been a wonderful and inspiring expression of the phenomena of

that plane, released to his inner sight and hearing through his aspiration.

All this is brought about through the over-activity of the solar plexus centre, stimulated by the energy

pouring in from the heights he has attained in aspirational meditation. The results are very emotional in

their nature, and the reactions developed and the subsequent service rendered are on emotional levels.

A great deal of this is to be seen among the teachers in the world at this time in many lands. Such

teachers have been and are true aspirants. They have awakened in consciousness upon the higher

levels of the astral plane. They have there seen the thought forms which humanity has created of the

spiritual Hierarchy or the reflections on those levels of that Hierarchy (a still more potent group of

thought forms) and have heard repetitions of that which has been said and thought by the world

aspirants of all time—all of it most beautiful, good and true. They then proceed to teach and proclaim

what they have thus heard, seen and learnt and frequently do much good—on astral levels. They are,

all the same, confusing the reflection with the reality, the reproduction with the original, and the

humanly constructed with the divinely created.

Forget not, that the astral plane is that whereon man has to learn to distinguish truth from error, and the

real from the unreal. Thus those who are deceived are only learning a needed lesson. The fact of the

astral plane is being steadily recognised and that is good. The fact of the existence of the spiritual

Hierarchy and of Masters is being brought to the attention of the masses even if it is being done by

those who are confusing the reflection and the thought form with the reality.

The question could here properly be asked: How can the mystic avoid this error and confusion? How

can he distinguish the real from the illusory? This constitutes an individual problem for every mystic

and there is no one profound and scientific rule whereby he can guide his reactions. The only rules

which I can give you are so simple that those who are occupied at this time with teaching and

proclaiming that which they have astrally contacted may not like to follow them. The attitude of mind

which will guard the mystic from astral delusion and error is:

1. The cultivation of a spirit of true humility. There is a spiritual arrogance which masks itself behind a

cloak of humbleness and which is very prevalent at this time. It leads people to regard themselves as

the chosen of the Hierarchy to save the world; it leads them to look upon themselves as the

mouthpieces of the Masters or of the Christ; it tends to make them separative in their attitudes to other

leaders and teachers, refusing to recognise the many aspects of the one work and the many methods

which the Mind of God has devised for reaching the masses.

2. The refusal to accept any contact or message which has personality implications or which sets its

recipient apart, thus tending to the development of a Messiah complex. I like that phrase. It is simple

and concise and illustrates dramatically the state of mind and describes the assured nature of the

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consciousness of many of the present teachers of humanity. A true contact with the Hierarchy and the

true accolade of service carries with it the conviction of the existence of the many servers in the one

Service, of the many messengers carrying the one message, of the many teachers of the many aspects

of the one Truth, and of the many and various ways back to the Heart of God. When this all-embracing

revelation accompanies the call to service, then the spirit of inclusiveness is developed and the man can

be sure that he is truly called to cooperate and convinced of the reality of his vision.

3. The freedom from emotional appeal. The true disciple and mystic is ever mentally polarised. His

vision is free from the deluding reactions of the solar plexus centre. His vision awakens the heart

centre and evokes the response of his personality energy (focussed in the ajna centre) and produces

eventually a "centering in the place of light". This indicates the growing activity of the head centre.

He may, later, use controlled emotional appeal in dealing with the masses but he himself seeks to

remain free from all emotional control.

We are considering the unfoldment of the psychic powers, producing conditions in the subject which

are regarded by the orthodox investigator as pathological in nature or as indicating psychological

trouble of a serious kind. However, we are today close to the time when the fact of there being modes

of perception other than those of the physical senses will be recognised, and the attitude of medicine

and of the psychiatric and neurological sciences will undergo definite changes—much to the assistance

and aid of humanity. The development of the psychic powers is basically due at this time (for the

whole problem shifts into changing fields as evolution proceeds) to the psychic becoming aware of a

field or fields of phenomena which are always present but which remain usually unrecognised because

the inner mechanism of perception remains latent or quiescent. In the undeveloped human being or in

groups of men who are low down in the racial scale, as also in animals, there is much psychic

perception because the sacral centre motivates the physical plane life and the solar plexus centre

governs the psychic nature. In these cases, all the higher centres are quiescent and undeveloped. The

solar plexus is to the worlds of lower psychic perception what the brain is intended to be in the worlds

of higher psychic understanding. In the one case, you have a centre of energy which is so potent that it

swings the man into a state of consciousness which is fundamentally astral, thus governing the sex life

from the angle of the sentient consciousness; in the other case, you have so close an identification

between the head centre in etheric matter and the brain in physical substance that an organ which is

definitely physical functions sympathetically, accurately and synchronously with its subjective

counterpart, registering impressions from the head centre and the worlds with which that centre puts a

man in touch. The two are then as one.

In between these stages of low grade psychic life and the spiritual perception of the initiate there is to

be found every possible type of sentient consciousness. These can be divided into three major

categories:

1. The unfoldment and use of the psychic powers, both higher and lower.

This is the stage of Psychism.

2. The evolution of the mystical vision.

This is the stage of Mysticism.

3. The revelation of light and power.

This is the stage of Occultism.

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All these expressions of divine knowledge are connected with, and dependent upon, the development of

the centres. In the low grade human being, the centres are nothing more than slowly revolving,

palpitating disks of dim light. In Lemurian days, the sacral centre was the most active and the

brightest. In Atlantean days, the solar plexus centre was by far the most significant. Today, as you

know, the higher correspondences are coming into functioning activity and humanity is beginning to

reap the benefits derived from experience in three races—the Lemurian, the Atlantean and the Aryan.

The throat centre is now the most active in the majority of cases and the most significant. The time is,

however, coming when humanity will function on a large scale and as a mass through the ajna centre;

this will take place in the next race for, in the next great cycle of racial development, there will be no

people with a Lemurian consciousness to be found anywhere and the "pull" or the activity of the sacral

centre will be greatly lessened and controlled. This can be seen happening today among the

intelligentsia of the race. The Atlantean state of awareness (which functions primarily through the

solar plexus) will be also greatly lessened as the heart centre awakens. Humanity will then be wrestling

with difficulties and pathological and psychological troubles which will be based on group conditions

and influences and not so much on a man's individual unfoldment. The beginnings of this can already

be seen in its lowest phase in the emergence today of what is called "mass psychology"—a thing

practically unknown (except in urban centres) a few hundred years ago. Now it is well nigh planetary in

its radius of influence. Public opinion, with its determining and conditioning influence, is another

phase of the same emerging factor.

The Aryan state of consciousness, with its coordinating capacity and its mental emphasis, will control

the mass of the people, for in the coming race the Atlantean emotional state of consciousness will be to

humanity what the Lemurian or low grade type is to the Aryan at this time. The masses will then all

come under the category of the intelligentsia, whilst the intelligentsia of today will be the intuitives of

tomorrow. In the language of mysticism, the masses will be on the probationary path and the cream of

the race will be on the path of discipleship. The number also of the initiates and adepts, present in

incarnation in order to carry forward the externalised work of the Hierarchy will be great. The world

will then be full of people who will be completely integrated personalities with all the virtues (and

consequently all the vices), the ambitions and problems, incident to that stage of awareness.

It is for this reason that the Hierarchy is working at this time to bring about the fecundation of the race

by the cosmic principle of love, so that love and intellect can proceed hand in hand and thus balance

each other. It is for this reason that the fact of the existence of the spiritual Hierarchy must be brought

to the attention of the masses. This must be done in order to enhance the magnetic power of the love

aspect of the hierarchical effort and not in order to awaken fear or awe, for that is of the old order and

must disappear.

I might here touch upon the paralleling activity of the forces which are working to prevent the

externalisation of the Hierarchy of Light since such a happening as that would mean increased—

because proven—power. As you know, on the astral and mental planes centres exist which are called

"dark centres" because the emphasis of their activity is upon the material aspect of manifestation and

upon the activity of material substance; all energy is subordinated to purely selfish purpose. As I have

before stated, the Forces of Light work with the soul, hidden in every form. They are concerned with

group purposes and with the founding of the kingdom of God on earth. The dark forces work with the

form side of expression and with the founding of a centre of control which will be theirs entirely and

which will subdue all the living forms in all kingdoms to their peculiar behests. It is the old story,

familiar in Biblical phraseology, of the kingdoms of the world and the kingdom of the Christ, of the

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power of anti-Christ and the power of Christ. This produced a great climax in Atlantean days and,

though the Hierarchy of Light triumphed, it was only by the merest margin. The battle was fought out

on the astral plane, though it had its correspondence upon the physical plane, in a great world conflict

of which the ancient legend tells us. It ended in the catastrophe of the Flood. The seeds of hate and of

separation have been fostered ever since that time and the three modes whereby the forces of darkness

seek to control humanity are hatred, aggression and separativeness. The three great spiritual

counterparts are love, selfless sharing and synthesis.

However, the hold of the forces which are working against the living principle of love (as embodied in

the Hierarchy) is not gaining ground at this time, for the response of humanity to that which is good

and synthetic is much more rapid and general than it was a few hundred years ago. There is much

reason to hope that there will be a steady waning of the undesired control. The dark forces are ruled on

the physical plane by a group of six oriental leaders and six occidental leaders; of these the oriental are

the most powerful because they are the oldest racially and therefore the most experienced. They work

by the intensification of glamour and by the stimulation of the lower psychic powers. Their particular

point of attack at this time is the group of world disciples and initiates, for these latter are responsible

for the fostering of love in the world and for the binding of men together in the spirit of unity. If they

cannot succeed with this task now, it should be possible to externalise the Hierarchy and thereby

greatly lessen the control of the so-called evil forces.

If these evil forces cannot induce the disciples everywhere, in group formation or individually, to

succumb in some form to glamour, then they will endeavour to utilise group glamour to negative their

efforts and force those with whom the disciples work to believe evil, to impugn motives, and to

produce such a convincing story that the struggling disciple will be left to fight almost single-handed.

If this cannot be done, they may then attack the physical bodies of the workers and agents for the

Hierarchy, and seek, through the distress of the physical body, to control the disciple's output. This

does not always prove successful, as the Master can, and often does, protect His disciple. The dark

forces work also through the intensification or stimulation of the psychic mechanism, so that the lower

psychic powers become abnormally developed and prematurely assume proportions which are almost

uncontrollable. This happened on a large scale in Atlantean days and led to the entire astral plane

standing revealed, but not understood. Its undesirable potencies were then let loose upon the physical

plane and this led to the war between the two great schools of the mysteries the Light and the Dark—

which culminated in the destruction of the then known world.

Today these potencies, light and dark, are again struggling for physical plane expression and

supremacy but this time the result is vastly different. The effort to produce soul contact or to hinder it

is working out in the form of nervous diseases and pathological conditions and this is affecting potently

the group activity of man. The effort by the dark forces to stimulate the lower psychic powers seems

able to reach no deeper into matter and form than the etheric vehicles and from there to condition the

physical body physiologically in the form of diseases, lesions, nervous troubles and brain afflictions

and the many other ways in which the human being is rendered helpless and unfitted to cope with daily

living and modern world conditions. But the mind nature has reached a stage of protective usefulness

and some of the great guarding barriers which are flung up around humanity at this time are the spirit

of scepticism, and the refusal to recognise the existence or the usefulness of the psychic powers. This

is a point to be remembered.

I have several times used the expression "the premature awakening" of the psychic powers. By that I

mean the abnormal unfoldment of the powers of clairvoyance and of clairaudience so that the entire

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lower levels of the astral plane stand revealed, though the possessor of these powers can neither control

the phenomena of subtle sight and hearing, nor interpret correctly what he sees and hears. In the earlier

animal or savage stage, these faculties are frequently normal and there is no mental reaction of any kind and, therefore, no undue strain is put upon the nervous system and the brain. There is what I might call

a flat or unemotional acquiescence in the condition which is due to the complete lack of the

interpretative sense and of the dramatic self-conscious attitude of the man who is beginning to use his

mind. The moment the "I-consciousness" becomes uppermost, then the possession of these lower

psychic powers becomes a hindrance and a complication. Temporarily, they must be thrust into the

background in order that the mind principle may assert its control and the life of the soul can then flow

out into matured and considered expression upon the physical plane. This relegation of the psychic

powers to a position below the threshold of consciousness is the intent of the development planned for

the Aryan race.

I would like here to point out that I use the word "Aryan" in contradistinction to the majority of the

races found in Asia. Speaking generally, we can today classify the races into three groups:

1. The many remnants of the Atlantean or fourth root-race people, plus a very small sprinkling of the

Lemurian peoples—so small as to be negligible.

2. The Aryan race itself, which includes the civilisation of India and all Latins, Teutons, Nordics, and

Anglo-Saxons, and their various offshoots.

3. A group which bridges between the Oriental races and the Aryan race which we call the Semitic.

This race is neither purely Oriental nor is it Aryan.

The Jews are a group of people in whom the principle of separation is pronouncedly present. For ages

they have, with determination and in obedience to the injunctions in the Old Testament, insisted on

regarding themselves as a people set apart. For ages they have held themselves separated off from all

other peoples in the world. The result is that they are now evoking from the races among whom they

are scattered a corresponding desire to force that very separation upon them. Under the law, we draw

forth from others what is actually present within ourselves, and to this law, races and nations are no

exception. Through the inter-relation of Jew and Gentile, of Semitic and Aryan, and through the

solving of the Jewish problem will the great heresy of separateness eventually be fought out.

It is not intended that the Aryan race should be a psychic race. Their goal is bringing the mind nature

into prominence. This could not take place if the "drift" of the forces, flowing into the human

mechanism was in the direction of the solar plexus—the major centre, governing all lower psychic

unfoldment. Just as certain transferences are going on today between the centres below the diaphragm

into those above the diaphragm, so the solar plexus (which is like the controlling brain in the animal

and the physical-emotional man) must cease finally to control the activities of the human being and the

brain must become the seat of the directing agency in its place. Speaking again generally, there are

three major controlling factors in the career of a human being:—

1. The solar plexus, corresponding to that stage wherein the play of the forces is physical-etheric-astral.

This is the stage of psychic development.

2. The ajna centre between the eyebrows, corresponding to the period of integration and of personality

control, wherein certain areas of the brain become sensitised and used.

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This is the stage of mental development.

3. The head centre, involving the entire brain area around the pineal gland, wherein the spiritual man

assumes control.

This is the stage of soul control.

It is in this latter stage that the higher psychic faculties come into play and the lower powers can then

again be used, if deemed desirable. The initiate has full control of all faculties and powers, and knows

both when and how to use them the most profitably and with the least expenditure of energy. It should

be noted, however, that the average modern psychic or medium does not come under this category, for

the initiates and Masters use all Their powers quietly and behind the scenes and not for demonstration

before the public. The majority of psychics today are solar plexus workers, though a few—a very

few—are beginning to shift their forces into the ajna centre and to develop mental faculties. This has

an integrating effect and temporarily is marked by a complete and necessary cessation of the lower

powers. In this sense "the mind is the slayer of the real", but only of the relatively real. That which has seemed real and of importance or which proved interesting and exciting to the average psychic is

eventually forced below the threshold of consciousness by the unfoldment of the mind. It is this

needed transition period in the case of many of the modern psychics which lies at the root of a number

of their undoubted difficulties. They are faced with issues they cannot resolve and which they do not

understand as they have no background of occult practice or understanding. They have been brought to

the point of discarding the old ways and yet the new techniques of living and of practice mean nothing

to them. A future which must be faced without the phenomena which has made the past so exciting,

interesting and frequently remunerative does not attract them. Yet, in reality they are faced with the

transition out of the Atlantean state of consciousness into the higher and Aryan state of awareness.

They are offered a step forward and need to remember that every step forward in evolution and,

therefore, towards the spiritual goal, is always at a cost and through the relinquishing of that which has

hitherto been held dear.

The psychical difficulties which eventually are many, fall into three general categories:

1. Those arising from the premature awakening of the centres. In these cases, the psychic has no

control whatsoever over his powers. He simply knows that he sees and hears that which cannot be seen

and heard by the average man. His problem is to live consciously and simultaneously upon the

physical and astral planes. He cannot stop himself seeing and hearing and his life becomes most

complex and complicated. Where there is this premature awakening in the case of the intellectual man,

it frequently produces great difficulty, nervous tension, brain disturbance and always misunderstanding

from those around. There is many times a definite drift into insanity. In the case of the average

unintelligent person, there is usually a shift of the life—emphasis on to the astral plane and away from

the physical plane where it is intended that men should express all that is in them. The psychic then

lives altogether in the world of glamour and of lower psychic phenomena. What he sees and relates is

truly and sincerely what he has noted but there is no interpretative ability. It is seldom of a high order

because the psychic is not of a high order of mentality or influence himself.

2. Those arising out of a loose connection existing between the physical body and the etheric body.

This produces the various stages of mediumship, of control by entities of some kind or another, of

trance conditions and of many kinds of obsession, temporary or permanent.

I do not include in this list the work of the materialising mediums, for their work is of a totally different

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kind and though not so dangerous to the personality of the medium is perhaps still more undesirable.

So completely is the medium divorced (as an astral-mental-soul individual) from his physical body that

it becomes dominant in its own field (the material) and can absorb—through the many etheric

orifices—the stuff of which certain of the lower forms are constituted; it can attract the primitive

substance of a low grade which can be built into shape (and often is) by the thought, either of a sitter or

of a group of sitters in a so-called "materialising seance". With these the medium is en rapport

subconsciously. This is not a telepathic rapport but a solar plexus, a psychic rapport. The subject is too

abstruse for elaboration here and this form of mediumship must inevitably be discarded as the

evolution of the race proceeds.

3. Those which are indicative of an exceeding sensitivity to impressions, to conditions and to

atmospheres, surrounding the psychic. This sensitivity is of a somewhat inchoate nature and is difficult

to define, but it is analogous to the general sense of Touch. There is no part of the human frame which, if it is touched in a certain manner, will not react. So the sensitive will register psychic awareness of a

more general nature than that of the defined powers. We have consequently:

Physical Psychic Higher Correspondence

a. Hearing...Clairaudience...This leads eventually to mental telepathy and finally to spiritual

knowledge.

b. Sight...Clairvoyance...This leads eventually to spiritual vision and finally to spiritual identification.

c. Touch...Sensitivity...This leads eventually to spiritual aspiration and finally to spiritual

impressibility.

It might here be pointed out that mystical development and aspiration are the way of escape from the

highest aspect of the Atlantean consciousness. This is itself astral in nature. Occultism and science are the way of escape from the highest expression of the concrete mind, and from the Aryan consciousness,

which is mental in nature. Sensitivity or the psychic sense of touch is etheric in nature, is general in

expression and must eventually give place to that spiritual impressibility which enables a man, like the

Christ, simply to "know" what is in his fellow man and to be aware of his condition and of the

condition of life in all forms. It is the first step towards that universal spiritual key of which

psychometry is the lowest expression.

In the above paragraph and differentiations I have given you much food for thought and indicated a

sequence of unfoldment which is individual, racial and universal.

If we extend these ideas into their planetary connotations (which is interesting but probably quite

useless to you) I would add that:

1. Touch.....is the keynote of the evolution proceeding at this time on Venus. It is sensitivity to spiritual impression.

2. Hearing....is the keynote of the evolution proceeding at this time on Mars. It is spiritual telepathy and knowledge.

3. Sight......is the keynote of the evolution proceeding at this time on the Earth. It is spiritual vision leading to identification.

Let us now consider how the abuse of the lower psychic powers may be arrested temporarily until such

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time as the initiate may seek to use them, in full consciousness and with full control.

The prime difficulty of the natural psychic and of the man who is born as a medium is his inability

intelligently to control the phenomena evidenced. Lack of control of the physical powers is deemed

highly undesirable. Lack of psychic control should also be relegated to the same category. The

medium is either in trance or his psychic powers are brought into expression through the stimulation

which comes from his contact with the group of sitters in the seance room or from a large audience. In

other cases, he is all the time living on the borderland of consciousness between the physical and the

psychic or astral planes. How can this be changed, provided the medium wishes for such a change,

which is rare indeed. In three ways only:

1. By ceasing to be interested in the display of these powers, by refusing to use them any more and by

this means causing them gradually to die out. This leads to the closing of the solar plexus centre (and

consequently of the open door to the lower levels of the astral plane) and the atrophying of that part of

the inner mechanism which has made these powers available.

2. By the transference of the attention to the mystical life and to the expression of an intense aspiration

towards the spiritual realities. This provides the new interest which eventually becomes dynamically

expulsive of the old interests and thus tends to shift the life-emphasis away from the lower levels of the

astral plane to the higher levels. This also presupposes a tendency to spiritual orientation on the part of

the psychic.

3. By a course of intellectual training and of mental development which would, if persisted in for a

sufficient length of time, automatically make the use of the lower powers impossible because the shift

of the flow of energy will be into the centres above the diaphragm. It is well known in psychic circles

that mental training does bring to a close the psychic cycle.

There are three ancient rules which—in the last period of the Atlantean cycle—were given by the

Adepts of the time to Their disciples. You must bear in mind that the problem before the Hierarchy at

that time was to bring to an end temporarily the then normal psychic emphasis and start the flow of the

forces to the upper part of the body. These three rules can be connected in your minds with the three

methods touched upon above.

I. Shun the pits of hell, Oh, Chela. Let your feet go hurrying from the lower way and seek the upper

reaches of the plane of glamour. Ascend. Choose for your good companions those who live a life of

arduous labour upon the plains of earth. Depart. Descend and live the normal life of Earth. Depart.

II. Lift up thine eyes, Oh, Chela, and cleanse thine heart and see the vision of thy soul. Look up, not

down; within, not out. Live free and hasten towards the higher goal. Depart and seek the distant secret

place where dwells thy soul.

III. Energy follows thought, the ancient rule proclaims. Think, Chela, think and leave behind the

realms where thought rules not and where no light revealing can be seen but only self-engendered light

and thus deluding. So, therefore, think.

These rules sound simple and familiar but are of profound difficulty to follow, particularly in the ease

of the average psychic, and this for two reasons; first, he does not truly desire the loss of the power

which the use of the powers confers, and secondly, his mental perception is as a rule so undeveloped

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that the effort to transfer his consciousness into the higher levels of expression proves too arduous a

task. But, where the will is active and the peril entailed by continuing to work on the lowest astral

levels is adequately perceived, then in due time the needed effort will be made.

The above rules apply to the psychic who is willing enough and intelligent enough to change his

orientation and type of work. But what of the man who has drifted into the dangerous ways of the

lower psychism when he is an Aryan in consciousness and not an Atlantean? What can he do if the

solar plexus centre is over-active and the door to the astral plane stands wide open? He seeks to shut it

and to function normally; he distrusts and fears his psychic powers of sight and hearing. There is no

one specific or one rule of conduct for much is dependent upon the originating cause, but I will here

suggest various rules and remedial lines of behaviour.

1. If the door to the astral plane has been opened by following certain breathing exercises, plus certain

postures, and other methods taught by ignorant teachers at this time, I would suggest certain

preliminary and necessary steps, as follows:

a. Let the man drop all such exercises and postures and avoid all contact with the teacher. This is a first

and necessary step.

b. Let him live a full life of physical activity, permitting himself no time for the introspective life. If he

is materially minded, let him fulfill his commercial, business or social obligations, by physical plane

interests and his due responsibilities with every power he has, permitting himself no backward thought.

c. Let him focus his attention upon the things of physical living until such time as evolution carries him

to the stage of mental focussing and spiritual orientation. Before this can be done, the lower door must

be closed. Let him, therefore, control emotion, for emotion serves to keep the door ajar and facilitates

astral experience.

d. Let him "learn to work and think with the spine and head and not with the forefront of the body", as the ancient rule can be translated. The idea is that the average psychic regards the solar plexus and

throat centres (the only two about which they seem to know anything) as existing in the front and

centre of the torso or the front of the throat. This carries the energy downwards by the involutionary

route and not upwards by the evolutionary route of the spinal column. This is of moment.

2. If the door to the astral plane is open because of natural birthright, the activity of previous lives and

because the flow of the forces normally focusses in the solar plexus, the problem is much more

difficult. It will be necessary to gain:

a. Some understanding of the etheric constitution of man and teaching must be given as to the nature of

the centres of force so that the Aryan psychic has some intelligent background upon which to work.

The effort must be made to build a healthy body.

b. Higher goals must be emphasised and the necessity for the life of service must be stressed. I would

remind you that service is a scientific method whereby the forces which awaken stimulate and control

the solar plexus are directed to the heart centre, thus causing the closing of the astral door and a

decentralisation of the interests of the psychic. This decentralisation is technically fulfilled when the

central plexus is no longer the dominant factor and the thought interests of the man are of a different

nature.

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c. One other practical hint may be useful here. When the psychic is at the Aryan stage of unfoldment

and is not simply at the Atlantean then much good can come from the frequent use of the colour yellow.

He should surround himself with that colour, for it serves to keep the inflowing energies in the head or

to prevent their descent no lower than the diaphragm. This deprives the solar plexus of a constant

inflow of energy and greatly aids in freeing of the psychic from the astral plane. I would point out here

that the psychic with the Atlantean consciousness (and they constitute the great majority) is functioning

normally when displaying the psychic faculties, though along an arc of retrogression, but the man with

the Aryan consciousness who displays these powers is an abnormality.

3. Where the danger is of a serious nature, producing great nervous tension or excessive debility,

extreme care must be used. Where there is a violent fight against the psychic activity going on, or

where there is a nervous breakdown and loss of mental grip and control, then it is essential that at times

the psychic should be forced to take a long rest in bed, with light diet and complete freedom from all

contacts. It may be necessary at times to put him under restraint. Today, many such cases fighting

hard for mental equilibrium and seeking to close the astral door—are deemed insane or on the border

line of insanity. Their plight is greatly enhanced by the lack of understanding of their friends, and of

the consulting physicians and psychologists. Their trouble is not mental but is entirely related to the

solar plexus. Only when this is recognised will we begin to have a right handling of these problem

cases. It is rare indeed to find a psychologist who would be willing to admit the possibility of these

premises.

When psychic difficulties arise in the case of the advanced mystic, the disciple or the occult student,

the mode of approach has to be more definitely scientific, for the trouble is more deep-seated owing to

the fact that the mind is more involved. Definite work with the centres up the spine and in the head is

in order but must be carried forward under careful supervision. I cannot here give the exercises which

lead to—

1. The closing of the different centres,

2. The opening of the higher centres.

3. The transference of force from one centre to another.

This treatise is intended primarily for the general public and will be widely read during the next

generation. Should I give them here, my readers might experiment with them and only succeed in

doing real harm to themselves.

The Science of the Breath, which is the science of laya yoga or the science of the centres, is one of

profound importance and one of real danger as well. It is, in the last analysis, the Science of Energy

and teaches the method whereby energy can be controlled, directed and utilised for the expanding of

the consciousness, for the establishing of right relations between the man and his environment and,

above all (in the case of those affiliated with the Great White Lodge), for the production of white

magic. This pranic energy works through the vital body and courses through the many "nadis" found

therein. These "nadis" exist in their millions and are minute channels of force which underlie the entire nervous system of man. Of this they are the counterpart and the animating factor, making sensitivity

possible and producing that action and reaction which converts the mechanism of man into an intricate

"receiver" of energy and "director" of force. Each of these tiny lines of energy are fivefold in nature and resemble five strands or fibers of force, closely knit together within a covering sheath of a different

force. These forces are bound together in a cross-sectional relation.

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It is to be noted, also, that these five types of energy form one closely knit unit, and these units form, in

their entirety, the etheric sheath itself. Through these five channels flow the fire major pranas—

energising, galvanising and controlling the entire human organism. There is no part of the physical

body which this network of energies does not underlie or "sub-stand". This is the true form or

substance.

Where the lines of force cross and recross, as they repeat in the microcosm the involutionary and

evolutionary arcs of the macrocosm, there are formed five areas up the spinal column and two in the

head where the energies are more potent than elsewhere, because more concentrated. Thus you have

the appearance of the major centres. Throughout the entire body, these crossings and recrossings occur

and so the equipment of energy centres is brought into being:

1. Where the lines of force cross 21 times, a major centre is found. Of these there are seven.

2. Where they cross 14 times, you have the appearance of the minor centres, to which I earlier referred.

3. Where they cross 7 times, you have tiny centres and of these minute centres there are many

hundreds.

Some day the entire etheric body will be charted and the general direction of the lines of force will then

be seen. The great sweep of the energies will be apparent, the point in evolution more easily

established and the psychic situation infallibly indicated. The intricacy of the subject is, however, very

great, owing to just this difference in the evolutionary development of the vehicles, the stage of the

expanding consciousness and the receptivity to stimulation of the human being. The Science of

Meditation will eventually absorb the science of laya-yoga but only in the highest form of the latter.

The goal of meditation is to bring about the free play of all the incoming forces so that there is no

impediment offered at any point to the incoming energy of the soul; so that no obstruction and

congestion is permitted and no lack of power—physical, psychic, mental and spiritual—is to be found

in any part of the body. This will mean not only good health and the full and free use of all the

faculties (higher and lower) but direct contact with the soul. It will produce that constant renewing of

the body which is characteristic of the life expression of the initiate and the Master, as well as of the

disciple, only in a lesser degree. It will produce rhythmic expression of the divine life in form. To the

clairvoyant view of the adept as He looks at the aspirant or disciple, it causes:

1. The rhythm of manifestation. This is the cause of the appearance and the disappearance of the form.

The adept, by looking at the body, can tell just how long it has been in incarnation and how long it will

still continue to "appear". The state of the pranic channels reveals this accurately, particularly those found below the diaphragm. The centre at the base of the spine, where is found the seat of the will-tolive (governing the seed of the life principle in the heart) reveals this.

2. The rhythm of psychic life. This is, in reality, the revelation of where the man stands in relation to consciousness and its contacts. The adept, when seeking information upon this point, looks first of all

at the solar plexus centre and then at the heart and head, for in these three centres and in their relative

"light and radiant brightness", the whole story of the individual stands revealed. The head centre,

looked at for the average or below average man, is the centre between the eyebrows. In the case of the

aspirant, mystic and disciple, it is the highest head centre.

As evolution proceeds and the life forces flow ever more freely along the "nadis" and through the

centres—major, minor, and minute—the rapidity of the distribution and of the flow, and the consequent

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radiance of the body steadily increases. The separating walls within the enclosing sheath of the tiny

channels of force eventually dissolve (under the impact of soul force) and so disappear and thus the

"nadis" of the advanced disciple take a new form indicating that he is now essentially and consequently dual and is therefore an integrated personality. He is soul and personality. Soul force can now flow

unimpeded through the central channel of the "nadi" and all the other forces can flow unimpeded

around it. It is whilst this process is going on and the forces within the "nadis" are being blended and thus forming one energy that most of the diseases of the mystics make their appearance, particularly

those connected with the heart.

Simultaneously with this appearance of duality in the "nadis", the disciple finds himself able to use the two channels—ida and pingala—which are found up the spinal column, one on each side of the central

channel. There can now be the free flow of force up and down these two "pathways of the forces" and

thus out into the "nadis", utilising the area around any of the major centres as distributing areas and thus galvanising, at will, any part of the mechanism into activity, or the whole mechanism into

coordinated action. The disciple has now reached the point in his development where the etheric web,

which separates all the centres up the spine from each other, has been burned away by the fires of life.

The "sushumna" or central channel can be slowly utilised. This parallels the period wherein there is the free flow of soul force through the central channel in the "nadis". Eventually this central channel

comes into full activity. All this can be seen by the clairvoyant eye of the Master.

I have dealt with this in detail as the practice of breathing exercises definitely moves the forces flowing through the "nadis" and reorganises them—usually prematurely. It hastens the process of breaking

down the walls separating four forces from the fifth energy, and hastens the burning of the protecting

etheric webs up the spinal column. If this is done whilst the emphasis of the life is below the

diaphragm and the man is not even an aspirant or intelligent, then it will cause the over-stimulation of

the sex life, and also the opening up of the astral plane and hence much physical difficulty and disease.

It occultly "releases the lower fires and the man will be destroyed by fire"; he will not be then (as is intended) the "burning bush which burns forever and cannot be destroyed". If this burning takes place

by a forced process and is not under right direction, there must inevitably be difficulty. When the man

is on the Path of Purification or Probation or is in the early stages of discipleship, with the emphasis of

his intention above the diaphragm, then there is much danger of over-development of the sense of

egotism, over-stimulation of the heart centre (with the consequent appearance of various forms of heart

disease and of emotionalism, evoked over group conditions) and of troubles related to the thyroid gland

and the brain, as well as difficulties connected principally with the pituitary body.

I could give you here certain forms of breathing exercises which might prove helpful to some people in

the work of re-organising the vital body and consequently the etheric body, but the dangers involved in

the case of the majority of my readers negate any such action. The old rule that aspirants must find

their way into an esoteric or mystery school still holds good. All I can do—as I have done—is to give

certain directions and teach certain safe and generally well-known rules which will lay the foundation

for the more advanced work which must be carried forward under careful personal supervision. For

this reason, once this present world crisis is duly ended, there must be laid a foundation of true esoteric

schools. Such do Not as yet exist. Today, aspirants and disciples are working in the modern esoteric

schools (such as the Arcane School and the Esoteric Section of the Theosophical Society—to mention

two of the most important) and there they learn some of the foundational truths of esotericism; they

begin to gain control of the emotional nature and the mind; they learn to purify the body and to

apprehend the basic postulates of the Ageless Wisdom. They are then under the direction subjectively

of some senior disciple who knows the needed next truth and has unfolded in himself the "sense of

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contact" and the power of intuitive perception. A few persons, here and there, are definitely working

under the direction of one of the Masters. Only where there is direction, a knowledge of a man's

governing rays and a grasp of the astrological indications as to a man's "path of life" can the true, but dangerous, rules be given, which will lead to:

1. A right distribution of energy.

2. The focussing of the forces in the centres.

3. The burning of the separating walls and of the dividing etheric webs.

4. The lifting of the energies ever higher in the body by the power of the directed will.

Many of the difficulties of mystics and occultists today are due to the fact that they are literally

"playing with fire" and are not aware of it; that they are not preserving the right or ordered sequence of development, as outlined above; that they are following practices for which they are not ready, which

have not been modified to suit the occidental type of body, and which they blindly follow without any

understanding of the process or results. Unless the basic rule is grasped that "energy follows thought", it is inevitable that dire results must eventuate. The mystic, for instance whose thought is focussed on

the Christ, regarding Him as somewhere in Heaven, but as outside himself, and whose aspiration makes

Him the objective of all his desire, is frequently debilitated and physically ill. Why is this the case?

Because the energy which is seeking to enter him and permeate his whole organism only reaches as far

as the heart centre and is from there constantly turned back and driven out of the physical body by the

directing power of the mystic's thought. Christ, for him, is elsewhere. Outside himself lies his thought

and the energy consequently streams out of his body. It is a much discussed problem among initiates

today as to whether the generally debilitated condition of the human race is not due in part to the fact

that the aspiration and thought of mankind, having been constantly directed to some outside goal and

not (as should have been the case) to the centre of life and love within each human being, has drained

man of much needed energy. In spite of the fact that he has been taught for centuries that the kingdom

of God is within, the peoples in the occident have not accepted the statement or worked on the premise

presented, but have sought for reality without and have turned their attention to the Personality of the

One who taught them a major truth. At no time did He desire or seek their devotion. The price of this

distortion of the truth has been paid again and again by a devitalised body and by the inability of the

average mystic to live a concrete, and yet divine, life upon earth.

There is little more that I can say here in connection with the problems and the difficulties of the

psychic powers as they unfold in humanity and on a higher turn of the spiral than in the past. As

evolution proceeds, the human and animal psychic faculties become available to the disciple.

Humanity has chosen to proceed by means of the "trial and error" method and it is in many ways a

sound choice, but it is slow and leads to points of crisis and moments of almost intolerable difficulty in

the history of the race. In the case of the mystic and the disciple who is endeavouring to gain control of

these inherent instincts, the problem is today enhanced by the fact that the physical vitality of the race

is so lowered and also so little understood and the proper care of the body is consequently so poorly

rendered that the unhealthy condition of that body releases the lower powers more easily than would

otherwise be the case. They therefore unfold prematurely and before their nature and function is

understood or the laws of their control grasped. The acceptance of this statement would be found

enlightening and much progress would be made if the various premises I have made were accepted as

valid hypotheses and acted upon. The result would open the door to a new understanding of the

psychic faculties. Psychology and medicine would be thereby enriched.

We come now to two more problems which are related to the higher psychic powers but are of a more

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advanced kind and dependent upon the development of the mind nature more than upon the solar

plexus consciousness.

Problem of the Development of the Mystical Vision

This process of sensing the goal, of contacting the ideal and of visioning the many symbols that veil the

soul, which portray pictorially the ultimate destination and the final purpose, are the recognised

prerogative of the mystical aspirant. The mystical literature of all the world religions is, as you know,

full of these visions, ranging all the way from the more sexual approach of the Song of Solomon or the

writings of many of the feminine mystics of the Church to the amazing revelations given in the ancient

Puranas or in the Apocalypse. These cover all the ground from the formulation of the highgrade "wish-

life" of the mystics to the true prevision as to the future of the race as found in the writings of the

prophetical Scriptures. With the detail I do not intend to deal. It has been considered by the modern

psychologist and the religious instructor and Church writers and dealt with by them at great length. I

want only to touch upon the effects that these experiences have upon the mystic himself. I would ask

you also to remember that I am generalising and not being specific.

The difficulties to which such mystics are prone are four:

1. Devitalisation. The mystic is drawn so constantly "upwards" (as he regards and terms it) to the land of his dreams, to the person of his idealism or to the spiritual ideal (personified or non-personified) of

his aspiration that he reverses the normal and wholesome process of "the Way of the constant

materialising of the Real". He lives entirely in the world of his aspiration and thus neglects life on the

physical plane, becoming not only impractical but negative to the physical plane. He draws all his life

forces upward so that the physical body and life on the physical plane suffers. Technically, the forces

of the solar plexus are not drawn upward into the heart centre, as they should be, nor is the energy of

the heart poured out in selfless love of humanity; they are all focussed, and distributed in the highest

level of the astral consciousness and sent to feed the forces of the astral body. They reverse, therefore,

the normal process and the physical body suffers grievously through this.

A study of the lives of the saints and mystics will reveal much of this difficulty, and even in the

relatively rare cases where there has been some definite service to humanity, the motives were

frequently (I might say, usually) the meeting of a sensed requirement or obligation which would serve

the mystic, bringing him emotional satisfaction and reward. This devitalisation was often so excessive

that it led not only to nervous debility, trance conditions and other pathological developments, but

sometimes to death itself.

2. Delusion. The drama life of the mystic and the constant cultivation of the vision (whatever that

might be) led also in many cases to serious if unrecognised psychological trouble. The vision absorbed

the mystic's whole attention and instead of indicating to him a goal to which he might some day attain,

or existing in his consciousness as the symbol of an inner reality which he would some day know, as it

in truth was, he lived always within his own thoughtform of this goal. This powerful dream, this

defined thoughtform (built year by year through aspiration, worship and longing) ended by obsessing

him to such an extent that he finally ended by mistaking the symbol for the reality. Sometimes he died

of the ecstasy induced by his identification with his vision. Nevertheless, I would point out here that

the true attainment of the mystical goal, so that it is no longer seen but is realised as fact, has never yet

killed anyone. It is delusion which kills. It is only when the focus of the life is in the astral body, when

the downflow of soul force is there also and when the heart centre is over-energised that the mystic dies

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as a result of his aspiration. Where death does not take place (and this is somewhat unusual) serious

psychological difficulties are apt to be found. These have brought much concern to Churchmen at all

times and to the modern psychologist and have brought the whole subject of the mystical unfoldment

into disrepute, particularly in this modern scientific age.

It is the materialising of the vision in astral matter, its development through the power of emotion

(masquerading as devotion) and the failure of the mystic either to enter into the realm of mental

perception or to bring his idealistic dream down into physical expression which lies at the root of the

trouble. The man becomes deluded by the best that is in him; he is the victim of an hallucination which

embodies the highest he knows; he is overcome by the glamour of the spiritual life; he fails to

distinguish between the vision and the Plan, between the manufactured unreal of the ages of mystical

activity and the Real which stands ever in the background of the life of the integrated human being.

Forget not that the vision (of Heaven, of God, of Christ, of any spiritual leader or of any millennium) is

based in the majority of cases upon the dreams and aspirations of the mystics down the ages who have

blazed the mystical trail, who have used the same terminology and employed the same symbols to

express that which they sense, and to which they aspire and for which they long so yearningly. They

all sense the same Reality, lying behind the glamour of the world aspiration; they all couch their desire

and longing in the same symbolic forms—marriage with the Beloved, life in the Holy City,

participation in some ecstatic vision of God, adoration of some deified and loved Individuality, such as

the Christ, the Buddha, or Shri Krishna, walking with God in the garden of life, the garden of the Lord,

the attainment of the mountain top where God is to be found, and all stands revealed. Such are a few of

the forms in which their aspiration clothes itself and their sense of duality finds satisfaction. These

ideas exist as powerful thought forms on the astral plane and they attract—like magnets—the aspiration

of the devotee which follows century after century the same path of yearning search, imaginative

expression of a deep-seated spiritual "wishlife" and an emotional surging outward towards divinity,

described sometimes as "the lifting of the heart to God."

Devitalisation and delusion are the frequent case history of the purely emotional mystic. When this

astral cycle is over and he later (and probably in another life) swings into a frankly agnostic state of

mind, there comes a restoration of balance and a more wholesome unfoldment becomes possible. The

true and valuable fruits of the mystical experience of the past are never lost. The inner spiritual

realisation remains latent in the content of the life, later to be resurrected to its true expression but the

vagueness and the sense of duality must eventually be transformed into a realised mental clarity;

dualism must give place to the experience of the at-one-ment and the mists must roll away. The mystic

sees through a glass darkly but some day must Know, even as he is known.

When, in these modern times, the mystically oriented person comes under the care of a wise

psychologist, the latter would be well advised gently and gradually to develop in him a cycle of doubt,

leading even to a temporary agnosticism. The result would be a rapid establishing of the desired

equilibrium. I would call your attention to the words "gently and gradually". The encouraging of a

normal physical life, with its ordinary interests, the fulfilling of its obligations and responsibilities and

the usual physical functioning of the nature should bring about much wholesome and needed

orientation.

3. Delirium. I use this powerful word with deliberation when dealing with the dangerous and difficult

stages of the mystical life. When the delusions of the mystic and his devitalisation have gone beyond a

certain point, he arrives at a stage where he has no real inner control, he develops the mystical sense to

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the point where he has no sense of proportion, where the conventions (right or wrong), social training,

economic responsibility, human obligations and all the aspects of daily life which integrate the human

part into the whole of humanity fail to police the lower nature. His outer expression becomes abnormal

and he (from the highest and best sense of values) anti-social. Such an anti-social attitude will range all

the way from a relatively usual fanaticism which forces its possessor to see only one point of view out

of the many possible, to certain pronounced and recognisable forms of insanity. The mystic is then

obsessed by his own peculiar thoughtform of truth and of reality. He has only one idea in his head.

His mind is not active, for his brain has become the instrument of his astral nature and registers only his

fanatical devotion and his emotional obsession. The ajna centre swings into activity before there is any

true integration of the whole man, and any true useful purpose to its activity.

A period ensues wherein the man expresses himself in many undesirable ways which include a too

strenuous one-pointedness, real fanaticism, sadistic effort with a supposed spiritual motive, (such as

was seen in the Inquisition) and certain forms of mental breakdown. Occultly speaking, "the fiery

vision proceeds to burn its victim and thus destroys the thread which holds his mind and brain in

friendship close". This burning astral fever necessarily produces an effect upon the physical body as

well as on the personality expression, and the trouble can then be recognised by others as real and

serious in consequences and effects. Frequently, there is little that can be done; sometimes no attempts

to help prove availing. The mystic has, for this one life, done himself irreparable damage. The healing

influence of death, and the interlude of the life beyond the physical plane must do their beneficent work

before the man can again achieve normality and begin to transmute his Vision of the Good, the

Beautiful and the True into working expression upon the plane of daily living; he will then bring his

mind to bear upon the problem; he will then discover that the vision is but the reflection of the Plan of God. He will know that the power to personalise aspiration must be transformed into the power to

depersonalise oneself, prior to world service and cooperation with the Hierarchy.

4. Detachment. This is one of the major psychological difficulties which leads to the common

phenomenon of cleavage. It is one of the hardest to handle. The mystic who can see naught but his

vision, who registers that vision in terms only of symbolic forms, of sexual longing, of agonising

aspirations and an intense "wish-life" of dream and desire may eventually succeed in severing all right relations both within himself (with his physical body in one place, his emotional life directed to another

and his mind preoccupied elsewhere) and with his surroundings and environing responsibilities, so that

he lives entirely in a world of his own manufacturing—detached, unmoved, and untouched by normal

affairs or human calls. This is sometimes also brought about by an unrecognised desire to escape from

responsibility, from the pain and irksomeness of daily living or from the clinging hands of those who

love him; it can be brought over from another life of mystical experience which should, in this life, be

permanently transcended and outgrown, having served its useful purpose and done a needed work.

This is a detachment of the wrong kind.

I realise as I give you this teaching upon the difficulties of the mystical life—devitalisation, delusion,

delirium and detachment—that those who have gained much from the mystics or those who are at this

time mystically inclined will violently disagree. I would seek to make myself clear on these points.

The mystical way is the right way for people at a certain stage of evolution, the Atlantean stage,

provided it is not carried to the point of insanity, hallucination, furious fanaticism and psychopathic

complications. It is, rightly expressed, a useful and needed process whereby the astral body is re-

oriented and spiritual aspiration begins to take the place of desire. It is necessary to have vision for

"where there is no vision, the people perish". True vision is, in reality, the astral reflection of the divine Plan, reflected into the higher levels of the astral consciousness of the planet and there contacted

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and sensed by those human beings whose focus in life is of a very high grade nature whose "intention is

towards God and righteousness" but who are introverted at this time, who lack much technical

knowledge either of divine law or of the constitution of man or of the planetary life, and whose minds

are quiescent and non-questioning except in an emotional sense and for the relief of the mystic's own

spiritual distress and desire for peace and satisfaction. There is, for instance, little in the writings of the

mystics of the middle ages, (either in the East or in the West) which gives any indication of a sense of

world need or of humanity's demand for enlightenment.

The astral reflection of the Plan—such is the vision. There the life forces of the mystical physical

nature, of his astral body and of his soul (two forces and one energy) unite and there they produce a

powerful expression of focussed desire, deep inchoate longing, vivid imagination and the construction

of a thought form, expressing all that the mystic desires to contact or to see expressed.

There will be, as time goes on, less and less of this mystical approach. The work of realising beauty

and the instinct to reach out towards divinity are now so deeply rooted in the racial consciousness that

the balancing work of the mind and the presentation of the Plan in the place of the Vision can safely

proceed. The children of the race who are still Atlantean in consciousness will continue with the

mystical approach and the beauty of that contribution will still be the heritage of the race. But the cycle

of the mystical effort and experience will be considerably shortened and scientifically controlled

because its purpose, its place in racial unfoldment and its contribution to the "doctrine of Reality" will be better understood.

This mystical cycle is the correspondence to the "adolescent" cycle in the life of the young, valuable, visionary and life-giving, spurring on to right orientation and stabilising certain standards and values.

Such a cycle will, however, be recognised as undesirable when the time has come that a new and higher

set of values and a more spiritual and controlled technique should take its place. A life purpose, a

recognised plan and a correctly directed activity must eventually supersede all adolescent yearnings,

dreams, imaginative longings and aspiration in the life of the individual and of the race.

Mistake Me Not. The vision is a vision of reality. The eternal Dreamer dreams and the greatest of all

Mystics is the divine Logos Himself. But His dream must be registered in our consciousness as God's

Plan and the mystical vision is the necessary though passing development in the human being of the

"dreaming" aspect of God's Nature. Ponder on this, for it holds revelation to those who ponder rightly.

Revelation of Light and Power and Attendant Difficulties

The problems with which we must now deal belong in a totally different category. They have no

relation at all to emotion or to the astral plane but constitute the specific difficulty of the aspirant or the

advanced man or disciple who has learnt to focus himself in the mental nature. They are problems

connected with achieved contact with the soul, which results in the illumination of the mind and a

definite influx of power.

These difficulties only come to the man in whom the throat centre and the ajna centre are awakening.

The moment that any difficulty is sensed in relation to the phenomena of light, the psychologist or the

physician can know that the pituitary body is involved and that consequently the centre between the

eyebrows is beginning to be active and awake.

The problem of power, sensed by the aspirant and seeking expression in his life, falls into two

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categories:—

1. The sense of power which comes through the effort to do definite creative work. This necessarily

involves the activity of the throat centre. Where there is this inflow of creative force and where there is

no real use made of the inflowing energy in the production of creative work, then there is very apt to be

difficulty with the thyroid gland.

2. The sense of power which takes the form of ambition, and of an integration which is brought about

by the force of that ambition. This frequently succeeds in subordinating the various aspects of the

lower nature to that ambition. When this takes place the ajna centre is active and is synchronising its

vibration with that of the throat centre. This leads to real difficulty and is one of the commonest forms

of ambition to which the aspirant and the disciple succumb.

One can also divide the problem of light into two groups of difficulties if one so desires—one related to

the physical registering of the light in the head and the other to the acquiring of knowledge.

This registering of light within the periphery of the skull is connected with the relation to be found

between the head centre and the centre between the eyebrows; that is, between the area (localised

around the pituitary body) and that localised around the pineal gland. The vibratory effect, you know,

of those two centres can become so strong that the two vibrations or their "pulsating rhythmic activity"

can swing into each other's field of action and a unified magnetic field can be set up which can become

so powerful, so brilliant and so pronounced that the disciple—when closing his eyes—can see it

plainly. It can be visually sensed and known. Eventually, and in some cases, it can definitely affect the

optic nerve, not to its detriment but to the extent of evoking the subtler side of the sense of sight. A

man can then see etherically and can see the etheric counterpart of all tangible forms. This is

physiological and not a psychic power and is quite different to clairvoyance. There can be no etheric

vision apart from the usual organ of vision, the eye. The sensing and the registering of this light in the

head can lead to its own peculiar problems when the process is not correctly understood or controlled,

just as the registering of the energy of power (coming from the mind in its will aspect or from the soul

through the will petals) can prove definitely detrimental to the personality, when not consecrated or

refined.

Again, this registering of the light falls into certain definite stages and takes place at certain definite

points in the unfoldment of the human being, but is more likely to occur in the earlier stages than the

later. These are:—

1. The sensing of a diffused light outside the head, either before the eyes or over the right shoulder.

2. The sensing of this diffused misty light within the head, permeating, apparently, the entire head.

3. The concentrating of this diffused light until it has the appearance of a radiant sun.

4. The intensifying of the light of this inner sun. This is in reality the recognition of the radiance of the

magnetic field, established between the pituitary body and the pineal gland (as expressions of the head

and the ajna centres). This radiance can at times seem almost too bright to be borne.

5. The extension of the rays of this inner sun first to the eyes, and then finally beyond the radius of the

head so that (to the vision of the clairvoyant seer) the halo makes its appearance around the head of the

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disciple or aspirant.

6. The discovery that there is, at the very heart of this, a point of dark blue electric light, which

gradually grows into a circle of some size. This occurs when the light in the head irradiates the central

opening at the top of the head. Through this opening the various energies of the soul and the forces of

the personality can be synthesised and thus flow into the physical body, via the major centres. It is also

the esoteric "door of departure" through which the soul withdraws the consciousness aspect in the

hours of sleep and the consciousness aspect plus the life thread at the moment of death.

The registering of this inner light often causes serious concern and difficulty to the inexperienced

person and the intensity of their concern and fear leads them to think so much of the problem that they

become what we occultly call "obsessed with the light and so fail to see the Lord of Light and that

which the Light reveals". I would point out here that all aspirants and occult students do not see this

light. Seeing it is dependent upon several factors—temperament, the quality of the physical cells of the

brain, the nature of the work which has been done or of the particular task, and the extent of the

magnetic field. There never need be any difficulty if the aspirant will use the light which is in him for

the helping of his fellowmen. It is the self-centred mystic who gets into difficulty, as does the occultist

who uses the light which he discovers within himself for selfish purposes, and personal ends.

An incidental difficulty is sometimes found when the "doorway out into the other worlds" is discovered

and becomes, not a door for rightful and proper use, but a way of escape from the difficulties of life and

a short cut out of conscious physical experience. The connection then between the mystic and his

physical vehicle becomes less and less firmly established and the link gets looser and looser until the

man spends most of his time out of his body in a condition of semi-trance or a deep sleep condition.

Students should make no effort to see the light in the head, but when it is sensed and seen—then there

should be a careful regulation and registration of it. Second ray types will respond to this phenomenon

more easily and more frequently than first or third ray types. First ray people will register the inflow of

force and power with facility and will discover that their problem lies in the control and the right

direction of such energies.

Much of the present impasse to be found in the personalities of the aspirants of the world is due to the

fact that the light that is in them remains undirected and the power that is flowing through them

remains unused or misapplied. Much of the physical blindness and the poor sight to be found in the

world today (unless the result of accident) is due to the presence of the light of the head—unrecognised

and unused—and thus producing or exciting a definite effect upon the eyes and upon the optic nerve.

Technically speaking, the light of the soul—localised in the region of the pineal gland—works through

and would be directed through the right eye which is (as you have been told) the organ of the buddhi,

whilst the light of the personality—localised in the region of the pituitary body—functions through the

left eye. The time has not yet come when this statement means much except to very advanced students,

but it should be on record for the future use of disciples and aspirants.

I would also like to point out that one of the difficulties today is that the light of the personality is more

active within the head than is the light of the soul and that it has far more of the quality of burning than has soul light. The effect of the soul light is stimulating and occultly cool. It brings the brain cells into

functioning activity, evoking response from cells at present quiescent and unawakened. It is as these

cells are brought into activity by the inflow of the light of the soul that genius appears, accompanied

often by some lack of balance or control in certain directions.

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This whole subject of light and power is of so vast a nature and is relatively so little understood in its

true significance as an expression (in dual form) of energy which flows upward from the personality

and downward from the soul that it is only as more and more people tread the Path that the problem

will emerge in its true light and thus eventually be handled rightly. I will refer here briefly to some of

the problems so as to provide the germ or seed of thought from which future study can grow and the

future investigation arise. They might be summarised as follows:—

1. The theme of light and energy is closely connected with the problem (for such it is at this time) of

the entire glandular system; it is, therefore, of basic importance that there should be understanding of

this relation for it is one of the fundamental things upon which the health of the entire body and its right

functioning rests.

2. When there is a correct grasp of this subject, it will be found that the brain and the two head centres

(actuating the pituitary body and the pineal gland) are the directing agents for all the activities of the

man upon the physical plane. Today, he is largely directed by his animal instincts, by his sexual life

and by his emotional reactions or else by his creative activities as they express themselves through the

throat centre. A few—very few—of his activities are directed from the heart, but eventually men must

control their life expression from the head via the dual organs of the soul and the personality—the ajna

centre, working through the pituitary body and expressing the personality life at its highest, and the

head centre, working through the pineal gland, responsive to soul impulse. There will then be balance

and right direction of all the life forces and a right development (following ray indications) of all the

centres in the body.

3. Through this right re-arrangement of the life forces in the body and their consequent "enlightenment

and energising", men will be enabled to do two things, speaking symbolically:—

a. They will "see God" and be in touch with the soul.

b. They will "know what is in man" and can then act wisely and work constructively.

4. They will be able to "pierce the glamour of the astral plane" and proceed to function without error

and can thus bring about the unimpeded illumination of the brain and the dissemination of knowledge

in the brain.

You will note from the above how many of the hallucinations, the glamours, the ambitions and the

errors of the modern mystic can all be traced to the early stages and the embryonic beginnings of these

developments. They are indicative therefore, of unfoldment. But unfortunately they are not

understood for what they are and the available light and energy are misapplied or turned to selfish and

personal ends. This cannot as yet be avoided by any but the more advanced and experienced disciples

and occultists; and many aspirants must continue for some time destroying themselves (from the

personality angle and in this life) in what has been called the "fiery light of their misunderstanding and

the burning fire of their personality ambition" until they learn that humility and scientific technique

which will make them wise directors of the light and the power which is pouring into and through them

all the time.

A study, therefore, of the three types of difficulties, emerging out of the development and the

unfoldment of the psychic powers brings me to a wide generalisation, to which you must remember

there will be many exceptions:—

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1. The appearance of the lower psychic powers usually indicates that the man who is their victim (for

we are here only dealing with the abnormalities of the psychic science) is on the third ray or that the

third ray is dominant in his personality or a controlling factor in his personality equipment. Frequently

an astral body, controlled by the third ray, will be found.

2. The registering of the mystical vision with its attendant difficulties is facilitated when the second ray

is controlling and powerful, because the second ray is connected peculiarly with vision and with light.

3. It will be apparent to you that the revelation of power is obviously part of the expression of the first

ray type.

In this way, though all experiences come eventually to the disciple, the three major difficulties with

which we have been dealing,—the psychic powers, the problems incident to the mystical vision and the

revelation of light and power—have a relation to and a connection with the ray expression. This should

be borne in mind by the psychologist, the investigator and the physician. Psychic sensitivity, mystical

duality, and dominating power—these are the three major problems of the aspirant and should be

studied and understood. They affect the three major centres—the head, the heart and the centre

between the eyebrows—in the disciple, for psychic sensitivity is related to the heart, mystical duality to

the ajna centre and the problem of power to the highest head centre.

In the aspirant or advanced human being, they affect the throat, the solar plexus and the sacral centre,

but as they are definitely due to an expansion of consciousness, they have little registered or noticeable

effect upon the unevolved man or upon the average man who is preoccupied with physical plane life

and emotional reactions. He is not passing through the stimulating but disrupting processes of re-

orientation, of recognising duality and of fusion of the personality. As we have earlier seen, the

processes of integration bring their own problems.

As time goes on, the stages of difficulty will be more carefully investigated from the angle of the occult

hypotheses and then much progress will take place. This will be peculiarly so, if the problems of

adolescence are studied, for they are the problems of the Atlantean consciousness and of the mystical

unfoldment.

I would like here to point out that just as the embryo in the womb recapitulates the various stages of

animal unfoldment, so the human being, during the years of infancy, adolescence and youth up to the

age of 35, recapitulates the various racial stages of consciousness. At 35 years old he should then

affirm in himself the stage of the intelligent disciple. Much will be gained by a recognition of this

recapitulatory process which —in the New Age which is upon us—will do much to control and to

determine the processes of unfoldment to which the child and youth will be subjected by the wise

educator.

c. DISEASES CONNECTED WITH GROUP CONDITIONS

We can only briefly touch upon this theme, owing to the fact that group work (esoterically understood)

is relatively new, and because the individual, working at this time in a group, is scarcely affected at all

by these factors, owing to his relatively partial integration. I refer here to his integration in the group.

People are still so insulated in their personalities that they are shut off, in many cases, from group

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stimulation, group effects and group impulses. It is only as they become decentralised and, therefore,

more easily responsive to the group ideas, the group idealism, and to the group aura (with its

outbreathing and its inbreathing and its group livingness) that they can and do succumb to those

difficulties which group life imposes. Today it is the central figure in the group life, the dominant

personality or soul, who is the one to whom the group life and the group thought turns, with all the

consequences of such turning. It is this person, upon whom the group life pivots (if I may use such a

term), who is the group victim and it is he who pays the price of any group weakness. The expression

of the group attitude finds its outlet in him and he is, at times, practically "killed" by the group. No group today is a perfect group. They are in the experimental stage and are largely composed of a few

Aquarians, many Pisceans and a number of people who are in a transition stage between these two.

The leader or leaders of the new groups are usually of as pure a type of the new age or Aquarian

character as is possible or available at this time. This accounts for the failure of the group, as a rule,

either to understand the leader or to cooperate with the new ideals as is desired. The leader is a pioneer

in a new field of thought and of intention and, therefore, suffers the penalties of his daring and of his

spirit of enterprise.

It is not my intention to deal here with group difficulties, for that is not my theme. I am considering the

difficulties (amounting often to physical disease) and the problems of the individual who is sensitive to

group pressures and group life—a very different thing to the usual problems of the mystics of the past.

These can only be studied and investigated today by a consideration of the lives, physical condition,

problems, difficulties and deaths of group leaders. I would call this definitely to your attention. The

group members—little as they may like to recognise this fact—are not as yet prone to suffer much from

the group life, the group emanation and the group energy for they are not yet sufficiently integrated into

the group.

The problem we are considering falls into two major categories and as I seek to deal with them I realise

that there is relatively little that I can say. The next century will see the problems more defined and the

difficulties more clearly delineated. They are:

a. Those arising as a result of the directed thought of the group. On this I can say something.

b. Diseases, connected with the respiratory tract. On these I can say but little.

Let us, therefore, look at these problems. We shall have to study the first from the angle of the one

most affected by them—the leader or focal point of the group. These same problems may also affect

the three or four people who, with the group leader and in collaboration with him, direct the group

policies.

Diseases and Problems Evoked by Directed Group Thought

It will be obvious to you that the first and most important of these difficulties will be those arising from

group criticism, either voiced or strongly felt. This criticism can be based on many things, but is

usually rooted in jealousy, thwarted ambition, or pride of individual intellect. Each member of any

group, particularly those in the immediate circle of the leader or leaders, is prone to sit in judgment.

The responsibility is not theirs; they know not the problems as they truly exist and criticism is,

therefore, easy. It should here be remembered that criticism is a virulent poison. It damages in every

case eventually the one who criticises—owing to the fact of voiced direction—it hurts still more the

one who is criticised. Where there is purity of motive, true love and a large measure of detachment, the

subtler bodies of the one who is under attack may remain immune but the physical effects will be

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definite and where there is any physical weakness or limitation there will be found the localisation of

the projected poison

.

Unvoiced criticism is very dangerous for it is powerfully focussed and strongly, though not

individually directed; it issues continuously and as a steady stream, sent forth on the wings of jealousy,

ambition, pride in a personal grasp of a supposed situation and a belief that the one who criticises is in

a position to understand correctly and could—given right opportunity—take right action. Where the

criticism is voiced and expressed in words, it is consequently strengthened by the cooperation of those

influenced by the criticism and the consequences of this group-directed thought may result in the

physical undoing, and disruption of the physical body of the leader or leaders. This may be a new

thought to some and should cause many in the New Age groups to arrest their thoughts and so release

their leaders from the disastrous impact of their criticism.

I refer not here to hate, though that is often present, either consciously or unconsciously, but simply to

the "sitting in judgment" and to the idle critical gossip which seems necessary to the average group

member. It is like the very breath of death and it can not only kill the leader through accumulated

poison and distress but it can also kill the group life and render abortive the efforts which could, if

given cooperation and time to develop, prove constructive agencies through which the Hierarchy might

work.

From every side and in every group there streams in on the group leader directed criticism, poisonous

thoughts, untrue formulated ideas, idle gossip of a destructive kind, the imputation of motives, the

unspoken jealousies and hates, the frustrated ambitions of group members, their resentments and their

unsatisfied desires for prominence or for recognition by the leader or leaders, their desires to see the

leader superseded by themselves or by someone else and many other forms of selfishness and mental

pride. These produce results in the physical bodies of the leader or leaders and often in the emotional

bodies. The responsibility of the group member is, therefore, great and it is one which they seldom

recognise or shoulder. It is hard for them to appreciate the dire effects when one person is the target for

group criticism and when the directed thought of a number of persons is focussed on one or two

individuals.

The more highly evolved the group leader, the greater the pain and suffering. First ray people who

have naturally a "technique of isolation" suffer less than many for they know how to shut off these

directed streams of force and how to deflect them and—when they are not deeply spiritual people—

they can return them to their originators and thus wreak havoc in their lives. Second ray persons do not

and cannot work this way. They are naturally absorbers and magnetically attract all that is in their

environment which is directed towards them. That is why Christ paid the penalty of death. He was

killed, not only by His enemies, but also by His so-called friends.

You might here ask: What can a leader or a group of leaders do in these unfortunately normal and

usual circumstances? Nothing, but continue in the work; retreat within themselves; speak the truth with

love when occasion occurs; refuse to become bitter over the pain which the group occasions and wait

until the group members learn the lessons of cooperation, of silence, of loving appreciation and a wise

realisation and understanding of the problems with which all group leaders are faced in these difficult

and individualistic days. That time will come.

Then there is the reverse of this problem and one that must be faced by many group leaders. In this

reverse situation, the leader is overcome and (if I might use such a phrase) is "smothered" by the

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devotion of certain of the group members. Group leaders can be almost annihilated by the personality

love of people. But this is not of such a poisonous nature as the difficulties above referred to, for—

though it is handicapping and leads to many forms of difficulty, misunderstanding and group

reaction—it is along the line of love and not of separation and hate. It produces what is esoterically

called "the crippling of the one who seeks to serve and the binding of his hands and feet."

One other difficulty I will touch upon for it is important in so far that it is a group activity, carried

forward as a whole and is not the act of one individual or a small handful of individuals within the

group. I refer to the way in which at this time a group drains the life of its leader or leaders. The

umbilical cord (speaking symbolically) is seldom cut between the leader and the group. That was the

major mistake of the groups in the Piscean age. Always they remained attached to the leader or—when

aroused to hate or dislike—they violently disrupted the tie and severed the relationship, causing much

distress and unnecessary suffering to the group as well as to the leader. In the New Age the cord will

be cut early in the life of the group but the leader or group of leaders will remain for a long time (as

does the mother of a child) the guiding inspiration, the loving protecting force and the source of

instruction and of teaching. When this is the case, the group can proceed upon its way and live its life

as a self-directing agent even when the leader passes over to the other side or there is a change in

leadership for some good reason or other.

According to the general flow of group life and activity so will be the effect—emotional and

physical—upon any sensitive group member; the more frequent the physical contact between the group

members the more definite will be the group problems and difficulties, however. Groups in the New

Age will be held together by a subjective link and not so much by the emotional reaction induced by

outer contact. I would ask you to ponder carefully upon this last paragraph for it holds the clue to the

successful working of the new groups. It is from group life and group atmosphere that much infection

arises, leading to difficulties of a physical nature. Disease is largely of group origin and the mystics

and sensitives of the world most easily succumb. In these early stages of true group work, the

difficulties which arise from group contacts are frequently of a purely physiological nature and are not

so deep seated as those with which we have earlier been dealing. This is a point to be remembered.

Physical trouble and disease is not of so serious a nature as psychological.

Respirational Diseases of Mystics

There is little to say about this. It will constitute a major difficulty as the groups grow in strength and

power. Just in so far as they are objective and not subjective so will this trouble increase. I refer to

those diseases affecting the breathing apparatus which arise from group contact; I do not refer to the

same difficulties which are brought by the individual to the group. Esoterically the reason for this

should be obvious. Mistakes in speech, idle talk and gossip, the effects of, the leaders' words—all

these will have a subjective result little grasped or realised by the average student and all these work

out as physical effects—either good or bad. Owing to the newness of this theme and the lack of

evidence to substantiate my statements, I can only call your attention to the latent possibilities and

leave time to demonstrate the accuracy of my position. Curiously enough this whole subject of

breathing—individual and group breathing—is evoking its own paralleling solution in the emphasis

that is being laid in many esoteric groups upon breathing exercises, upon the sounding of the Aum

(which is the breath of the soul when correctly sounded) and on the practice (under different formulas)

of rhythm. These are all the unrecognised effort on the part of the group—instinctual in nature more

than intelligently planned—to offset certain definitely sensed group dangers.

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These practices can be beneficial if carefully carried out, but often induce their own peculiar problems.

The sounding of the Aum, for instance, by the unprepared or by groups who are intrigued by the

activity but who have no faintest idea of what they are doing, carries with it definite difficulties.

However, the special difficulties of group work in the New Age can be offset by certain esoteric

exercises and practices connected with the respiratory tract. More than this I can not say for the new

groups are in their infancy and group difficulties have not yet developed on a large scale nor are the

future problems (incident to the occult and pronounced mystical nature of these groups) of so defined a

nature that they can evoke understanding formulation.

d. PROBLEMS OF MYSTICS CONNECTED WITH PRESENT RAY INFLUENCES

Today we are watching the passing out of the sixth ray energy and the growing power and activity of

the seventh ray. The energy which is withdrawing itself from our planet in one of the cyclic crises has

for centuries expressed itself through the planetary solar plexus and also, as might be inferred, through

the solar plexus centre of the average aspirant. This has led to much of the digestive difficulties, plus

the emotional problems (and are they not closely related) from which the majority of people have

suffered in this age and generation. The intense one-pointed attitude, the fanatical state of mind, the

sacrifice of the personal life to the sensed ideal have all brought about a dangerous condition in those

organs of the body which lie below the diaphragm. This should be remembered.

The seventh ray, working as it does through the centre at the base of the spine, will in time have a

peculiar effect upon the entire circulatory system, for this basic centre is connected with the life-force

and, as you know, the "blood is the life". It works with the highest centre in the body and is therefore related to the entire problem of the polarities. It is consequently one of the factors which will increase

the difficulties connected with the various psychological "cleavages" with which we have earlier dealt.

It concerns the human triplicity of spirit-soul-body, the duality of soul and personality and the major

aspects of Deity, spirit and matter, as well as the many groupings of the pairs of opposites with which

the mystic is so constantly concerned and which he has eventually to resolve into a unity. The

recognition of this will make clear how complex are the problems and the possibilities arising out of

the stimulation which will be felt as the "will to circulate, the will to relate and the will to express"

makes its presence felt with the manifestation of the seventh ray. This force, as far as the individual is

concerned, will play upon the centre at the base of the spine, arousing it into a hitherto unknown

activity. These aspects of the will life are fortunately for humanity far from full development, but

much of the present world confusion and the swing between the expressed extremes, are to be

attributed to the play of these new forces. Much of the untimely and over-emphasised expression of the

Will aspect of certain nations and individuals is connected with the coming into manifestation of this

seventh ray and the passing out of the old. The problem is greatly increased by the fact that there is

apparently a pronounced affinity between the fanatical idealistic will of the sixth ray—which is

crystallised, directed, unwavering. emotional emphasis—and the will force of the untrained magical

worker who is influenced by seventh ray energy, working through the centre at the base of the spine.

The distinction between these two forces and their expression at this time is subtle in the extreme and

most difficult for the neophyte to distinguish. Each one leads to its own difficulties. I only mention

them here as they constitute a problem of a mystical nature with which the Hierarchy has to deal but

with which the average aspirant need not attempt to cope as yet.

As I conclude this discussion of the problems and diseases of the mystics, I realise far more than you

can that I have been able to say little about the last few points, particularly about those connected with

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group or ray problems. This was unavoidable and inevitable. The new age groups are, as yet, seldom

found, though many new age people are coming into manifestation. Only in the middle of the next

century will the really new type of group emerge. Tentative beginnings of such groups are to be found

today but their success or their failure is an unstable matter and both so ephemeral that it is not easy yet

to bring them under law. One ambitious, disloyal person, for instance, can wreck a group; one selfless,

noncritical, consecrated person can swing the group into successful work. This will indicate to you the

potency of the individual and the fact that he can temporarily and at any given moment prove stronger

than the group because the group has yet no true understanding of group activity, group coherency and

group vitality. The mystic therefore suffers as a result of this condition, producing diseases and

psychological difficulties which are not only personal but are often the result of the fluidity of the

conditions in which he has to live.

One of the reasons guaranteeing the power of the Hierarchy and its freedom from any psychological

problems inherent in group work and from any mystical or occult disturbances is its stability, its

coherency and the surety of its touch on life. The mystic and the occultist are frequently passing

through a cycle of insecurity and of transition from doubt as to the future's possible revelations, into a

faith that the testimony of the ages is based on incontrovertible fact. The average mystic and occult

student therefore lacks stability in his environing conditions and faith in his group affiliations. The

greatest contribution to world thought at this time is the emerging recognition everywhere to be found

of the finiteness of man's knowledge, of the insufficiency of his accumulated wisdom to cope with the

world situation, and of his inability as yet to produce that workable plan which will lead the race out of

its present difficulties and impasse. Human beings are neither sure of themselves nor of each other,

and the greater their sensitivity the more complex their reaction and the more complicated and

disastrous the physiological and psychological effects. Humanity as a whole is becoming mystical in

its orientation and consciousness. The intelligentsia of the race are adding to that mystical awareness

(which is always there, even if unrecognised or repudiated) a rapidly developing sense of occult

understanding.

The Atlantean consciousness of adolescent humanity is giving way to the more developed

consciousness of the mature human being. The problems, difficulties, diseases and disturbances of the

man who is mystically oriented, introspective and enquiring, will, during the next few centuries, give

place to the problems and complexities of the man who is becoming group conscious and who is

working with an extraverted awareness in a group of some kind or another. I would remind you here

that—as a result of the Piscean influence during the past two thousand years—such groups are

predominantly idealistic.

This brings us to one of the most interesting parts of our treatise, which is the influence of the rays

today and in the Aquarian age which is now upon us. This should prove of practical value. Let us

bring to the work of the new cycle which is opening before us a renewed aspiration, a deepened love

and a livelier faith, remembering, as we study the future, that Faith, is one of our major needs, being

"the Substance of things hoped for, the Evidence of things not seen".

III. Humanity Today

1. The World Situation

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2. The Group of World Servers

3. The Great Approaches

CHAPTER III

Humanity Today 1*

1. The World Situation

The bringing into manifestation of the New Age upon earth and the accompanying emergence of the

fifth kingdom of souls, is a task which calls for the united and concerted efforts of all those who are

applying themselves to achieve this objective. It also needs the cooperative endeavours of that more

advanced portion of humanity that is sensitive to these new influences, who can grasp the nature and

far reaching potentialities of this momentous happening, and who are, therefore, prepared to share, to

the best of their ability, in the response to the need of this crucial moment and to the service which the

Great Ones are seeking to render. This cooperative effort by the more receptive portion of humanity is,

in reality, what the Hierarchy is seeking to bring about among the sons of men.

The pressure upon the Hierarchy and upon all connected with it upon the Path of Discipleship and the

Path of Initiation is today great. There has been necessitated a constant collaboration and an extreme

activity, for Those guiding human evolution have been deeply concerned to preserve the balance

needed in the world today. If possible, there must be no rapid climaxing of the situation, either into a

general conflagration nor (alternatively and quite possibly) into a general seething unrest of such

widespread dimensions and of so persistent a character that the peoples of the world would be, in the

one case, devastated by war, with its consequences of famine and pestilence, and in the other, worn out

by the suffering engendered by economic unrest, destitution and the exploitation of the masses by

fanatics, publicity seekers and well meaning but impractical idealists.

The dangers to the race and to its development of a disastrous war or wars, and the equally disastrous

condition of no real or definite development, but simply decades of the present impasse and economic

bankruptcy, are equally great and equally undesirable. To offset these possibilities and yet produce,

during the next ten years, the maximum desired change, has been the objective of the planetary

Hierarchy (that hidden band of Workers which the Christian calls the Christ and His Disciples), and

constitutes the focal point of their struggle. I use this word "struggle" advisedly. The Hierarchy is struggling hard with the so-called "forces of evil," and the New Group of World Servers is the

instrument, at this time, upon the physical plane, with which the Hierarchy has to work. They have no

other instrument.

What do we mean by the phrase "forces of evil?" Not the armies of unrighteousness and sinfulness,

organised under that figment of the imagination, the devil or some supreme Antichrist, for such an

army does not exist, and there is no great enemy of God, arraigned in battle against the Most High.

There is only suffering, erring humanity, still half-awakened, dimly sensing the vision, and struggling

to free itself from the thralldom of the past, with its tarnished allegiances and its unchecked loyalties.

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The forces of evil are, in the last analysis, only the entrenched ancient ideals and habits of thought

which have served their purpose in bringing the race to its present point of development, but which

must now disappear if the New Age is to be ushered in as desired. The old Antichrist rhythms, inherent

in the old forms of religion, of politics and of the social order, must give place to newer ideals, to the

synthetic understanding, and to the new order. The laws and modes of procedure which are

characteristic of the New Age must supersede the old, and these will, in time, institute the new social

order and the more inclusive regime.

The world today is full of experiments, particularly in the realm of government, which are the attempts

of men everywhere to apply the new dimly-sensed approaching ideals. These have to be applied to our

modern conditions of living and eventually supersede them. There is no form of national experiment

which is not based on some such ideal, and which is not essentially an effort on the part of some school

of idealists to better world conditions, or to bring relief to some group of human beings. This is an

axiom which must be accepted from the start, and it is one upon which the New Group of World

Servers takes its stand. It therefore negates in them all political antagonisms. In the process of

materialising the ideal, in the effort to procure its recognition and thus bring about conformity to the

life purpose of the idea, the methods employed and the hatreds induced, the cruelties done in its name,

the enforced acceptance demanded, and the evils perpetrated in the name of the new goals, have

produced a condition of such an inflammatory nature that Those who stand behind world affairs and the

development of humanity have been hard put to it to keep matters as quiet as they are.

What have we got in the world at this time?—for the lines of cleavage are daily clarifying, and the

situation can be more distinctly grasped. Those with no vision and a myopic outlook upon environing

events regard what is happening in the world as steadily becoming worse and more aggravated. They

see no light in the darkness, and talk wildly of our civilisation being doomed. Others regard the

situation as one in which they have their opportunity to assume prominence, to come to the forefront or

surface in some department of world activity. They thus exploit the masses, and twist the situation to

their own ends, sometimes with the best intentions, sometimes because they see their chance to arrive

at power and prominence, and sometimes because life, destiny, fate or karma (we can use whichever

word we like) casts them for that position, and they become men of destiny. They find themselves with

their hand upon some ship of state, and are the controlling agent in some party, some group and in

some political, religious or economic situation. Yet all the time they are but pawns in the hands of

Those who are working to some wider end.

This whole matter might be looked at from two angles, and it may profit us to do so, remembering

always that the objective of the new social order, of the new politics and the new religion is to bring

about the unfoldment of the human consciousness, to institute and bring to men's attention the higher

values, and to end the reign of materialism. It is, after all, the goal which all true knowers and

spiritually minded men down the ages have set themselves—to bring in the rule of the Kingdom of

God, the control of the soul, whose nature is love, and to carry forward the work which Christ

inaugurated,—the era of peace on earth, good will towards men. This is plainly indicated by the

widespread emphasis upon world peace, as voiced by the great political leaders and as worked for by

the churches everywhere.

The peoples of the world today are divided into four groups, from the angle of Those Who are seeking

to guide humanity into the New Age. This is of course a wide generalisation and there are many

bridging groups between the four major divisions.

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First, the ignorant masses: These, through poverty, lack of employment, illiteracy, hunger, distress and no leisure or means for cultural advantages, are in an inflamed condition. They are developed just

enough to respond to the mental control and suggestion of slightly more advanced people. They can be

easily regimented, influenced, standardised and swept into a collective activity by leaders of any school

of thought which is clever enough and emotional enough to appeal to material desires, to love of

country, and to hatred of those who possess more than they do. They can be controlled by fear, and

thus aroused to action by emotional appeal.

Knowing no better and suffering so much, they are easily swept by the fires of hatred and fanaticism,

and so they constitute one of the greatest and most innocent menaces of the present time. They are the

playthings of the better informed, and are helpless in the hands of those who seek to use them for any

purpose whatsoever. They can be reached most easily by emotional appeals and by promises, whereas

ideas can make but little impact upon their consciousness, for they are not yet developed enough to do

their own thinking. The bulk of them are young souls, though there are exceptions, naturally. It is not

the idealism of the leaders and demagogues which impresses them and impels them into action (usually

of a violent nature), but the desire to retaliate, the longing to possess in the material sense, and the

determination to be what is colloquially called the "top dog." They embody mob psychology, mob

rule, and mob violence. They are helpless, exploited and—because they are an unthinking,

unreasonable mass of human beings,—they present a very real problem, as we all well know and as all

governments realise. Blind, unthinking violence has hitherto been met by armed force. Such is the

case today. The masses fight and die on the urge of inflammatory speeches and seldom know what it is

all about. Their conditions must be bettered, but not through bloodshed and exploitation.

Secondly, the middle classes, so called, both higher and lower. These are the bulk of the nations, the

bourgeoisie—intelligent, diligent, enquiring, narrow-minded, essentially religious, though frequently

repudiating the forms of religion. They are torn and devastated by the economic conflict, and are,

without exception, the most powerful element in any nation, because of their capacity to read, to

discuss, to think, to spend money, and to take sides. They form the bulk of the partisans in the world,

the fighters for a cause, and are formed into great groups, either for or against this, that, or the other

party. They love to recognise and choose a leader, and are ready to die for a cause, and to make

endless sacrifices for their ideals, based upon the ideas presented to them by their chosen leaders.

I am not differentiating the so-called aristocracy into a group, because that is entirely a class

distinction, based largely on heredity and capital, and the modern adjustments in nations are rapidly

fusing them into the large middle class. We are dealing with basic matters, with the groupings which

are founded on major attitudes, and not on divisions which emerge when material resources are under

consideration. The bourgeois mind is today slowly and steadily permeating the masses, the proletariat,

and it is also penetrating into that circle which has hitherto been called the upper classes. It is found

existing as a state of consciousness in the aristocracy of any nation and absorbing them under the great

present levelling process. Because of this levelling which is everywhere going on, the spiritual

aristocracy can now emerge,—an aristocracy based on a realisation of divine origin and goal, which

knows no class distinction, no barriers in religion, and no separating differences. We are therefore

dealing with human divisions and not class distinctions.

This second group is the most fruitful field from which the new leaders and organisers are being drawn.

They constitute an intermediate group between the world thinkers, the intelligentsia, and the masses of

men. In the last analysis, they are the determining factor in world affairs. The masses suffer from

world conditions and from the situations brought about through the activity of this second group as it

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responds in some way or another to the new influences, the new ideals, and the new controlling factors

in the modern world. This great second group itself suffers at the hands of these who seek to impose

the new rhythms upon the peoples,—the political groups, the religious idealists and fanatics, and the

protagonists of the new social order and economic regimes has interpreted to them rightly or wrongly

by their leaders).

Because of their intelligence, due to the improving educational facilities, the ability to read, and the

impact of the new methods of propaganda, the press and the radio, they provide the most powerful

group in the world in each nation, and it is to them that the leaders make their appeal, and it is their

backing and their partisanship which is demanded, and which means success to any leader. They are

the ones who have the controlling vote in national affairs. They are today swept by uncertainty, by

questioning, by deep-seated fears and by the desire to see justice done and the new order of things

established. Above everything else they desire peace, stable economic conditions, and an orderly

world. For this they are ready to fight, and are today fighting in every party, every group, and for every

kind of political, nationalistic, religious, economic and social ideals. If they are not literally fighting, in

the physical sense, they are fighting with words, speeches and books.

Thirdly, the thinkers of the world: These are the intelligent and highly educated men and women, who

sense ideas and formulate them into ideals. These people speak the words, write the articles and books,

and utilise all the known methods to reach and educate the general public, and thus stir up the

bourgeoisie to activity, and arouse, through them, the masses. Their function and the part they play is

of supreme importance. From their ranks come those who are steadily influencing the trend of world

affairs, sometimes for good and sometimes for selfish ends. They play upon the human mind as a

musician plays upon his instrument, and the power of the press, of the radio, and of the public

platforms is in their hands. Their responsibility is enormous. Some few, more perhaps than might

appear, are working selflessly under the inspiration of the new era. They are dedicated to the

amelioration of human conditions, and the betterment of world affairs along certain lines which seem to

them (rightly or wrongly) to have in them the hope of the future, and the uplift of humanity. They are

found in every government, party, society, and organisation, and in every Church and religious

grouping. They constitute the most influential unit today, because it is through them that the large

middle class is reached, swayed and organised for political, religious and social ends. Their ideas and

utterances percolate down through the upper and middle classes and finally reach the ears of the more

advanced of the undeveloped masses.

Fourth, the New Group of World Servers: These are the people who are beginning to form a new social

order in the world. They belong to no party or government, in the partisan sense. They recognise all

parties, all creeds, and all social and economic organisations; they recognise all governments. They are

found in all nations and all religious organisations, and are occupied with the formulation of the new

social order. From the purely physical angle, they are not fighting either for the best in the old order or

for the betterment of world conditions. They consider that the old methods of fighting and partisanship

and attack, and the ancient techniques of party battle have utterly failed, and that the means hitherto

employed on all sides and by all parties and groups (fighting, violent partisanship of a leader or a cause,

attacks on individuals whose ideas or manner of living is deemed detrimental to mankind), are out of

date, having proved futile and unsuitable to bring in the desired condition of peace, economic plenty

and understanding. They are occupied with the task of inaugurating the new world order by forming

throughout the world—in every nation, city and town,—a grouping of people who belong to no party,

take no sides either for or against, but who have as clear and definite a platform and as practical a

programme as any other single party in the world today. They take their stand upon the essential

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divinity of man; their programme is founded upon good will, because it is a basic human characteristic.

They are therefore organising the men of good will throughout the world at this time, outlining to them

a definite programme, and laying down a platform upon which all men of good will can meet.

They state and believe that their initial appeal has been of such a nature that, given the assistance of the

trained minds to be found in the third group outlined above, and given the needed financial assistance

to do the required educational work and goodwill propaganda, they can so change the world (through

the sole agency of the men of good will) that—without war, without arousing hatred between men, and

without attacking any cause or giving partisanship to any cause—the new order can be firmly

established upon earth. Their programme and their technique is outlined a little later in this discussion.

Behind this fourfold panorama of humanity stand Those Whose privilege and right it is to watch over

human evolution and to guide the destinies of men. This They carry forward, not through an enforced

control which infringes upon the free will of the human spirit, but through the implanting of ideas in

the minds of the world thinkers, and the evocation of the human consciousness so that these ideas

receive due recognition and become in time the controlling factors in human life. They train the

members of the New Group of World Servers in the task of changing ideas into ideals. These become

in time the desired objectives of the thinkers, and are by them taught to the great middle class, and thus

worked up into world forms of government and religion, forming the basis of the new social order, into

which the masses are patiently incorporated.

It should be remembered at this point that the men and women of good will belong to all the groups

outlined above, and that herein lies their strength and herein lies their usefulness to the New Group of

World Servers.

The strength of the New Group of World Servers lies in three factors:—

1. They occupy a midway position between the masses of men and the inner subjective world

government.

2. They draw their membership (if such an inadequate word can be used) from all classes,—the

aristocracy, the intelligentsia, the bourgeoisie, higher and lower, and the upper layer of the proletariat.

They are therefore truly representative.

3. They are closely interrelated, and in constant contact and rapport with each other, through unity of

objective, definiteness of method, and uniformity in technique and good will.

Let us look for a moment at the world picture as we find it at this time, and as it is coming to be

recognised by the intelligent observer of world affairs. Nothing that is here said must be regarded in

the nature of criticism, for that would be infringing one of the basic rules of the New Group, and such

is most definitely not contemplated. Therefore we mention no specific groups, nations or parties, nor

do we refer to any particular personalities. We are concerned with only one subject, the ushering in of

the new world order. To do this, we must recognise the situation as it exists. We are occupied with the

formation of that new party which will gather into its ranks all men of peace and good will, without

interfering with their specific loyalties and endeavours, though probably modifying their methods

considerably where based on the old order. This new party can be regarded as the embodiment of the

emerging Kingdom of God on earth, but it should be remembered that this kingdom is not a Christian

kingdom or an earthly government. It is a grouping of all those who—belonging as they do to every

world religion and every nation and type of political party—are free from the spirit of hatred and

separativeness, and who seek to see right conditions established on earth through mutual good will.

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The ferment in the world today has permeated the very lowest depths of humanity. All fields of human

thought are involved in the divisions and the confusions. In the past, time and time again, the nations

were swept into wars of aggression. Such wars are rapidly becoming rarer, and our strifes today are

based primarily upon our economic needs. For this there are obvious objective reasons. Over-

population, trade barriers, the inequalities of supply and demand, plus the ambitions and well-

intentioned experiments of individuals in all departments of human thought and life are responsible for

the upheaval. More need not be said, for the causes are generally recognised, and we are outlining a

solution of a practical nature. But the true reason is deep-seated and not easily recognised, though the

world thinkers are beginning to deal with it and to see its outlines clearly. This reason is the conflict

between certain great ideals, all of them based on spiritual ideas, but all of them prostituted to ends

which lead to separativeness, to hatred, party strife, civil war, widespread economic distress, terror of a

general conflagration, and fear on every hand. We are surrounded by fear and uncertainty, grinding

poverty, suspicion, plus the general collapse of the bulwarks of religion and government which hitherto

seemed to offer a refuge.

Leaders—both national and religious—are everywhere attempting to deal with these problems,

prompted sometimes by a true love for humanity, sometimes swayed by ambition, or galvanised into

violent activity by some ideal for human, racial and national betterment. Sincerity and insincerity,

hatred and love, service and exploitation, divisions and unifications are found on every hand. Catch

words are everywhere—religious unity, standardisation of mankind, human freedom, the problem of

the left and the right party, communism, fascism, nazism, the New Deal, liberalism and conservatism,

creative living, population problems, sterilisation, utopias, the rights of the people, dictatorships,

rearmament defence tactics, public education, secret diplomacy, isolationism—such are a few of the

words which are today on everybody's lips, and which indicate the aliveness of humanity to its

problems, to the difficulties with which it is confronted, and to the impasse which we seem to have

reached. On every hand, people are coming to the front with some solution, gathering a party to put it

over, and fighting for their ideal.

Every day sees money spent like water in order to offset the propaganda of some leader, or to support

the ideas of another. Campaigns are held all over the world to raise the needed funds to overthrow

some ancient entrenched ideal, or for the substitution of some new idea. Men and women in both

hemispheres are swept today by the desire to change the old order and bring in the new era of economic

comfort and peaceful living, and are dedicating their lives to the defence of some principle which

seems to them of paramount importance, or to the overthrow of another principle of importance to their

brothers. Attack of personalities, defamation of character, the imputing of motives, and the stirring up

of hatred are a recognised part of the technique of those who—with good intention—are attempting to

salvage the world, to bring order out of chaos, and to defend the right as they see it. Love of humanity

and desire to aid is unquestionably present. Yet the chaos grows; the hatreds increase; the warfare

spreads; past efforts seem futile to stem the tide which seems about to sweep humanity over the brink

of disaster.

This factor of futility, and the fatigue incident to the long struggle, are today recognised by the leaders

everywhere. There is a demand for a new way, a desire to know what is basically at fault, and to

discover why the strenuous selfsacrificing and divinely motivated efforts of many hundreds of men and

women have failed to stop war, solve the economic problem and release humanity.

It might be stated that the failure is due primarily to two things:

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1. The effort has been expended in dealing with effects, and the underlying causes have not been

touched, even when realised by a few. The attempt has been made to right wrongs, to expose evils and

evil personalities, and to attack organisations, groups, parties, religions and national experiments. This

has led to what appears to be a futile expenditure of time, strength, energy and money.

2. No effort has been made to find and blend into one organised whole the men of good will, of

peaceful loving intention, and intelligent kindliness and goodness in the world, so that they can

cooperate together in their vast masses. Those constitute an incredibly large number of people who

hate war because they regard all men as brothers, but who see no way to end it, as all the organisations

to that end seem powerless in the last analysis. They grieve over the economic distress but do not

know what to do, as all the various groups dealing with the problem are occupied with laying the blame

on others and seeking scapegoats; they are conscious of the breakdown of the many efforts towards

good.

This spirit of good will is present in millions, and it evokes a sense of responsibility. This is the first

indication in the race that man is divine. It is upon this steadily growing good will that the New Group

of World Servers is counting, and which it is their intention to utilise. It is found in the membership of

every group which exists for world betterment, and constitutes an unused power which has never yet

been organised into a whole, as the loyalty and effort of the individual man of good will has hitherto

been given to his organisation or endeavour. It is the intention of the New Group of World Servers not

to interfere with this loyalty or to arrest any activity, but to gather into one organised whole all these

people, without creating a new organisation or sidetracking any of them from the work they have

already undertaken.

The New Group of World Servers is already a functioning active group. Every man and woman in

every country in both hemispheres, who is working to heal the breaches between people, to evoke the

sense of brotherhood, to foster the sense of mutual inter-relation, and who sees no racial, national or

religious barriers, is a member of the New Group of World Servers, even if he has never heard of it in

these terms.

The members of the New Group of World Servers belong to no party or religion and yet belong to all

parties and religions; they assume no attitude or position either for or against any existing government,

religion or social order. They engage in no political activity of any kind, and attack no existing order.

They are neither for nor against a government or a Church, and spend no money, organise no

campaign, and send out no literature which could be interpreted as attacking or defending any

organisation of a political, religious, social or economic nature. They say nothing and write no word

which could feed the fires of hatred, or tend to separate man from man, or nation from nation. Yet

these members will be found in every political party and every world religion. They represent an

attitude of mind.

The members of the New Group of World Servers are not, however, a band of impractical mystics.

They know exactly what they seek to do, and their plans are laid in such a manner that—without

upsetting any existing situation—they are discovering and bringing together the men of good will all

over the world. Their united demand is that these men of good will should stand together in complete

understanding and thus constitute a slowly growing body of people whose interest is shown on behalf

of humanity and not primarily on behalf of their own immediate environment. The larger interest will

not, however, prevent them from being good citizens of the country where their destiny has cast them.

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They will conform to and accept the situation in which they find themselves, but will (in that situation

and under that government or religious older) work for good will, for the breaking down of barriers,

and for world peace. They will avoid all attack of existing regimes and personalities; they will keep the

laws of the land in which they have to live, but they will cultivate the spirit of non-hatred, utilising

every opportunity to emphasise the brotherhood of nations, the unity of faith, and our economic

interdependence. They will endeavour to speak no word and do no act which can separate and breed

dislike.

These are broad generalities, governing the conduct of the men of good will who seek to cooperate with

the work being done by the New Group of World Servers. As they learn effective cooperation and

achieve steadiness in the right attitudes to their fellow men, they are gradually absorbed into the ranks

of the New Group, not through a process of formal affiliation, for no such process exists (there being

no formal organisation) but through the development of the necessary qualities and characteristics. It is

of value to reiterate at this point that the New Group of World Servers is not an organization. It has no headquarters, but only units of service throughout the world; it has no president or lists of officers; it

has only servers in every country, who are occupied simply with the task of discovering the men of

good will. This is the immediate task. These men of good will must be found and trained in the

doctrine of non-separateness, and educated in the principles of cooperation and the characteristics of

the new social order, which is essentially a subjective re-alignment, resulting in pronounced changes

brought about through the weight of a world opinion, based on a good will which knows no national or

racial barriers or religious differences. Year by year there should develop much active work and much

dissemination of the teachings upon universal good will, so that it changes from a beautiful sentiment

and becomes the practical application of good will by action in the affairs of every day life, in every

country throughout the world.

In terms of Christian teaching, the citizens of the kingdom which Christ came to found must be

discovered, and will be recognised by their spirit of synthesis, their inclusive point of view and their

emphasis upon a world unity which is based upon our international synthesis (the recognition really of

our human relations), our religious unity as children of the one Father, and our well known, though

largely ignored, economic inter-dependence. The education of the men and women of good will will

be in relation to the expression of a practical loving understanding. The New Group of World Servers

will know who these citizens of the kingdom are and where they are to be found.

The next task to which the New Group of World Servers will consecrate their efforts will be to

eliminate the fear in the world. This can be done and will take place when the men and women of good

will awake to the fact of the wealth of good will there is in every land. There are millions of these men

of good will in the world; they have been increasing steadily in numbers as a result of the agony of the

world war, but, feeling isolated and alone, they have been impotent and futile. They have felt

separated, useless and unimportant. As individuals, they are. As part of a great world movement, with

a spiritual basis and expressive of the essential divinity in man, they are not. The massed power of

good will, a thing which has remained hitherto unorganised, will be found to be irresistible. The work

of the New Group of World Servers until May 1942 is to organise this latent power and bring it forth

into expression by fostering it, by educational methods, and by indicating steadily the lines along which

this potent spirit can manifest.

The New Group of World Servers should therefore organise for itself a programme covering this

period, under the direction of Those who watch, on the inner, spiritual side of life. This programme

must have three objectives:—

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1. To discover, educate and blend together the men of good will, demonstrating to them the fact that in

every country in the world, without exception, much is being done along the lines of

a. International understanding and the brotherhood of nations.

b. The betterment of human conditions by groups, churches and organisations, working along the new

lines, without hatred, eliminating attack on groups or persons and the expressing of a partisan spirit,

c. Religious unity and spiritual unfoldment within and without the churches,

d. Educational activity, carried forward along lines of non-separativeness and broad inclusiveness.

This can be done through the instrumentality of a new magazine which will be the organ of the men of

good will.

2. To prepare the men of good will for a repetition upon a far larger scale of the "act of appeal" which took place on May 6th, 1936. Then the Great Invocation was used by millions, and of its effectiveness

there can be no doubt. It greatly strengthened the hands of the Hierarchy and established a "channel of

contact" which can never again be broken. Greater similar efforts can be launched during the next few

years and they will embody the next great spiritual effort and expression of the men of good will for

which the intermediate period is a preparation. It is desirable that there should be, if possible, a far

wider use of the radio, so that sequentially and following the journey of the sun, there may go forth

over the air this appeal to God at the time of the full moon. The day of appeal will be the expression of

the spiritual attitude of humanity and will lead to a subjective spiritual synthesis between the men of

good will and the New Group of World Servers and the inner spiritual Hierarchy which is working to

bring about the manifestation of the new order on earth, to inaugurate the New Age, and to materialise

the kingdom of God on the physical plane.

To this future day of appeal or world prayer much thought and preparation should be given, so that the

results achieved can be even more definite and potent than in the first quite successful attempt. Prayer

or appeal is either a potent way of setting certain great forces in motion or it is not. The testimony of

the ages is in favour of its efficacy along these lines.

3. To hold before humanity, as part of the living instruction which the men of good will will teach and

live out in their daily lives, the necessity of a great group participation in a Day of Forgiveness and of

Forgetting. This may be possible in a few years' time, but could be effectively tried in 1942. This is a

forgiveness which is based upon a recognition of the universality of human error in the past, and the

fact that there is no blame to be apportioned to this or that group, nation or church, but that we have all

made mistakes, have all failed to understand, and have all been guilty of lack of love and of tolerance.

It is not, therefore, a forgiveness which is based on a spirit of magnanimity or a sense of expediency or

superiority, but upon a desire to forget the past, and to push forward into the New Age and participate

in the new social order, free from the ancient hatreds, relinquishing the memory of the old mistakes in

policy, judgment and method, and ignoring the habitual barriers and our normal separative instincts.

This is the triple programme to which the New Group of World Servers is pledged and in which we are

urged to participate. To this endeavour they will in their turn call the men of good will. They have no

other programme or intention.

Loosely knit together by mutual understanding and similarity of objective, the members of the New

Group of World Servers stand, whether they are conscious or unconscious of each other or the group,

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as it is here described. In every country they are found and actively are working. Through them the

men of good will are being discovered. Their names and addresses are being noted and collected into

mailing lists. Their capacity, whatever it may be, to serve their fellow men, will be also noted when

possible and utilised, if desired. Thus through the men of good will everywhere, the principle of good

will can be nurtured and developed in every country, and eventually turned to practical use. These

people will constitute a new body of practical thinkers in every nation, who will be no menace to any

government, nor will they work against the established order. They will throw themselves into those

movements and undertake those activities which can in no way foster hatred, spread enmity, or cause

division among their fellow men. To this group, no government or church can object.

Danger lies in laying down rules and in making forecasts. These will only lead to premature activity

and hasty procedure. If the work which is outlined here proceeds along the desired lines; if, through

daily use of the Great Invocation:

Let the Forces of Light bring illumination to mankind

Let the Spirit of Peace be spread abroad

May men of good will everywhere meet in a spirit of cooperation

May forgiveness on the part of all men be the keynote at the time

Let power attend the efforts of the Great Ones

So let it be, and help us to do our part

the channel is widened and firmly established, and a day of prayer is duly organised; if the daily

recognition of forgiveness in the sense in which St. Paul wrote when he said "Forgetting the things

which are behind, press forward," becomes the rule among the men of good will, leading eventually to

a world-wide day of forgiveness, then the task of the New Group of World Servers will go forward

along constructive and fruitful lines, and will lead to success. Those Who seek to lead and guide on the

inner side will also have reason to go forward with increased confidence, and the Christ will see the

fruits "of the travail of His soul and be satisfied."

Having thus the programme for this immediate period outlined before us, what are we going to do

about it? This programme cannot succeed nor can this middle party in the world—intermediate

between the partisans and the groups pro and con in world affairs—come to fruition and constructive activity without each one realising the need, and bending anew every effort—individual, financial and

spiritual—to the helping of the Plan.

2. The New Group of World Servers

The first thing to be grasped is that there is a Plan for humanity and that this Plan has always existed. It

has worked out through the evolutionary developments of the past ages and also through that special

impetus which has been given it from time to time by the great intuitives and teachers of the races.

Today there are a sufficient number of men and women in the world, adequately developed, so that

they can contact it and work in connection with it. It is becoming more a matter of group recognition

than of intuitive revelation. Secondly, it is to be noted that there is upon our planet a group of men and

women belonging to every nation, who are definitely upon the Path of Discipleship and because of

their status, they are all of them as definitely serving the race. They are subjectively welded together

into a body, which we have called the New Group of World Servers, for lack of a better name. Their

characteristics are well known, for many have made a careful study of this group for two or three years

and many also form a part of it.

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Prominent members of this group are to be found in every country in Europe, in China and Japan, in

North and South America, and in South Africa. In Australia, New Zealand and other countries not

enumerated above, members and servers of this group are to be found.

Many of these group members know or recognise each other from the similarity of objectives, ideals

and methods, to be seen in their work, but in many cases they remain unknown to each other. Group

members are to be found working in all fields of human enterprise, economic, political, social and

religious. These four groups are named in the order of their importance in the present world situation.

Religious difficulties and problems are perhaps the most easily handled and realised, because they are

the most easily recognised. Religious antagonisms are rampant today but they are known for what they

are, hence the religious field is mentioned last.

It is encouraging for us to observe, however, that the New Group of World Servers working in

connection with the rapidly emerging plan of the Great Ones, has been vitally increased in numbers

during the past few years and there is a much closer inner welding than heretofore. The group will be

found divided into two parts:—

1. An inner nucleus, composed of those active servers who know themselves to be disciples, is

consciously in touch with the Plan, and is strenuously working at its development.

2. Those who have responded to the vision as it has been presented to them by that inner nucleus, and

have ranged themselves definitely on the side of the Plan. They are, therefore, men and women of

good will.

Connected with these two groups, there is a steadily growing public which is becoming increasingly

responsive to the new ideas. They have expressed their interest and are eager to see the Plan

materialise in proper form on earth. The diverse needs of all these groups must be met and this is the

definite problem of all who are working in conscious collaboration with the Hierarchy.

It is not easy for all of us who are working and struggling in the battlefield of life to see the world

picture as it really is. It is difficult to appreciate the urgency of the present time, and to evaluate

correctly the opportunity that is offered for the bringing of sorely needed changes. It is hard too to

gauge the extent and the power of the forces working in opposition. It would be useless to refer thus to

these forces, if there were no chance of success and the victory were not possible. Both success and

victory are possible, if there is a unity of ideal and method amongst us.

A picture of the immediate problem to indicate possible dangers and suggest at the same time what

should be done in the period immediately ahead, has practical value. Some of what is here said is

already well known, but a re-statement of the situation is in order, for it will enable us to lay our plans

with clarity and precision.

a. OBJECTIVES AND IDEALS

The statement has been made that Those who constitute the inner government of the world, or the so-

called planetary Hierarchy, are working to facilitate the entry of the very ideals and aims into the

consciousness of the race. These new ideals and aims are characteristics of the New Age. This

statement is of importance, because it indicates that the effort now on foot is in line with the

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evolutionary development going on upon our planet. It is therefore assured of ultimate success. The

work that the New Group of World Servers is endeavouring to do is intended to hasten that process,

and so avert a long period of distress and disorder. Whether this effort succeeds or not, the final aim is

assured, but it can be hastened if men will only appreciate fairly the situation with which they are

immediately faced and take the necessary steps to change the present condition.

The new Plan of the Great Ones is, therefore, in the last analysis, simply an extension of the Plan as it

has always existed. No changes in the basic idea are involved. The success of the present endeavour is

contingent upon the availability of the forces which stand for progressive righteousness and the ability

of the disciples of the world to act in unison, and so to influence public opinion that there can be a

worldwide change in human attitudes, but the members of the New Group of World Servers must

refrain from dissipating their efforts in secondary activities. For these latter, there will be time, once

the main objective has been reached. The immediate objectives of the Plan might be stated as follows:

1. To raise the level of the human consciousness so that intelligent thinking men and women will be

consciously in touch with the world of ideas and the realm of intuitive perception. This means that

they will be oriented towards reality.

Average men and women will then be led definitely to shift their attention from the world of the

emotions in which they have hitherto lived, and will begin to live more in their mental natures, and to

think clearly and wisely. As a direct result of a growing awareness of the two above mentioned groups,

the masses, as a whole, will be definitely benefited. They will find their living conditions so

ameliorated and wisely ordered that the present state of fear and of intense competitive struggle for

existence will be superseded by a real measure of stability and security. A more leisured life will

consequently be possible and this will enable men to unfold their powers—mental and spiritual—

normally.

This is no picture of an immediate Utopia. The modification of the present situation, even in a small

measure, is a Herculean task, and will strain the resources of the New Group of World Servers to the

utmost.

2. The second objective of Those who are working out the Plan is the clarifying of the international

situation. It is necessary that each nation should realise two things:—

First, the importance of attending to its own business and its own internal problems which are those of

beautifying the national life, by the production of order, stabilisation, and above all, freedom. Each

nation must internally adjust itself to peace. This must be done, not by the armed force of some

powerful group, but by the wise consideration of the needs of the entire people, excepting no part of the

national life.

Second, the prime importance of each nation realising its responsibility to all other nations, and the

interrelation of all parts of the life of our world. This realisation will bring about a reciprocal interplay

in the field of economics, for this is the most important field at this time. Practically all world

problems and differences are based upon an economic situation. It is, therefore, more important in the

solution of the present world problem than are the political rivalries and the selfish, individual, national

ambitions.

The providing of adequate food, raiment and housing facilities to the unthinking masses everywhere

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will bring about a changed world psychology, which will be constructive and sound, and which will

usher in the deeply desired era of peace and plenty. That the problem is unsolved is difficult no one

denies, and for this, man's selfishness and greed is responsible. It is, in reality, relatively simple, if not

complicated by too much statistical deduction and the opposed selfishness of national and monied

interests. The term "monied interests" is here used to designate no one class in particular for the

transition of money out of one set of hands into another provides no real solution. Whoever possesses

the money at any particular time wields power, and this is true, whether it is the present capitalistic

class or an enriched proletariat or a grasping government.

3. The third objective is the growth of the group idea with a consequent general emphasis upon group

good, group understanding, group inter-relation, and group good will. These four are the ideals of that

subjective group, working on the physical plane, which we call the New Group of World Servers.

If these ideals can be materialised, this new group provides a nucleus for that future world group which

will gradually knit together all men in the cause of true brotherhood. This group will not be occupied

with experiments in the various fields of human life or in connection with world problems. Its

members will not work for political prominence or for the success of any particular experiment in the

field of economics, politics or religion. Their work is the emphasis of the underlying principles and the

education of public opinion along the new lines. They will seek to reveal to humanity the true and

underlying inner synthesis, which is based on uniform objectives and which leads to that universal

good will which will enable a man in any country to identify himself with his brothers in other parts of

the world.

This group will provide an international unit, made up of intelligent men of good will, which must

inevitably control world destiny and bring about world peace and thus organise the new world order.

They will do this without the use of the old political machines, the violent propaganda, and the

organised force which are characteristic of the old order. Their method is the method of education;

they will mould public opinion and foster mutual good will and national, religious and economic inter-

dependence. What they are really attempting to do is to awaken into fuller activity an aspect of human

nature which is always present but which has hitherto been subordinated to selfish or ambitious ends.

Human beings are innately kind when their minds are not distorted and their vision impaired by the

false teaching of any selfish interest, political propaganda and racial or religious difficulties.

Upon this fact we take our stand and, given right opportunity and adequate aid, the work of the New

Group of World Servers will demonstrate this fact. This new group provides a field of effort and a

centre of energy towards which all men of good will everywhere throughout the world can turn, thus

pooling their resources, strengthening each other's hands and sounding forth in unison the note of

mutual cooperation for the good and well being of all, irrespective of creed or race. This is not a vague

and mystical generalisation, carrying with it no practical purpose or plan. It is a statement of the ideals

of a very large group of intelligent men and women, found today throughout the world and working in

cooperation with Those upon the inner side of life Who know. These aims will be achieved, not by

propaganda backed by force, but by example, backed by sacrifice and love. Another important

objective of the Plan, which will materialise later when world conditions are bettered, is the emergence

into physical plane activity of that group of souls of Whom the New Group of World Servers are the

outer representatives. This appearance can be called (in Christian phraseology) the second coming of

Christ with His Disciples, or it can be called the manifestation of the planetary Hierarchy or the

appearance of the Masters of the Wisdom, Who will restore upon earth the ancient mysteries and

institute again the order of Initiation.

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Such is a broad and general idea of the objectives of the Plan and the aim of its Custodians. Each phase

of it constitutes a field of active service, and all men of good will everywhere and the members of the

New Group of World Servers find their place in one or another of its departments. The members of

this group are, in reality, an intermediate group, between the Custodians of the Plan, as They express

the mind and purpose of God, and the intelligent public. They constitute the "brain trust" of the planet, for they are definitely wrestling with the problem of unrest and distress in the economic, political and

religious fields. Through them the Plan must work out, and if they work with the desired selflessness

and wisdom, and if they demonstrate adequate skill in action, they will eventually achieve much power.

It will, however, be power based upon an intelligent good will, upon a right understanding of

brotherhood and upon a determination to bring about the good of the whole body and not the good of

certain sections of the national life or of certain nations at the expense of other sections and other

nations. Hence, my constant emphasis upon the necessity of thinking in terms of good will to the

whole. The very effort so to think is part of the technique required to expand the present human

consciousness, and in these words I have stated the basic principle underlying the new technique of

world unfoldment and integration. The development of self consciousness and of the uniquely

separative individual has been the right and desired technique in the past. The development of group

consciousness, through the activity of the New Group of World Servers, is intended to be the right and

desired technique of the future.

Speaking generally, we have, therefore, in the world today the unintelligent masses who are rapidly

becoming self-conscious under the pressure of modern life and our modern educational systems. We

have secondly, the truly self-conscious thinkers or individuals who have assumed world control and

prominent place in world affairs, through the power of their thoughts and the emphasis and magnetism

of their personality. By the clarity of their thinking in their chosen field, they dominate the masses, but

they are dominant in a separative sense. These masses whom they control can be divided into two

divisions:—A restless, alert, discontented and intelligent minority (a minority of about forty per cent of

the whole). The remaining sixty per cent is formed by the unthinking masses, who are little more than

emotional animals. They live, work, suffer and fight, but have no real idea of what it means, or of

where they, as a race, are going. With these latter there is little yet to be done. With the forty percent,

however, much can be achieved when the New Group of World Servers is sufficiently coherent.

Notice should be taken also of the world idealists and workers, who are pledged to the working out of

some ideal which seems to them to embody all that is desirable and to solve the problem as they see it

around them. Under this group could be placed the leaders and dictators of the world at this time, no

matter by what name they call themselves. That their methods may not be desirable, is of course often

true but is relatively immaterial. Rightly or wrongly, they are working under the inspiration of an idea;

they are bringing about definite changes in the minds of their fellow men and in world conditions; they

are evoking a mental response from the public and the world. They are, therefore, placing the world in

their debt, by inaugurating those changes which are altering the world rhythm and speeding up its

tempo. They are thus preparing us for the still more revolutionary changes of the new age. Some of

them are to be found included in the New Group of World Servers.

Members of the New Group of World Servers stand for the following ideals:

1. They believe in an inner world government and in an emerging evolutionary plan. They can see its

signs down the ages. That they may express the significance of this inner world government and of the

planetary Hierarchy, in varying terms, is inevitable. That they may regard it from the peculiar angle of

their own tradition and schooling is also inevitable but unimportant. That which is of importance is

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that they are in touch with the centre of energy which is attempting to guide human affairs; they know

something of the detail of the immediate plan, and to the furtherance of this they are bending all their

energies.

2. They are steadily cultivating an international spirit of good will and to this they consecrate every

effort. They avoid all points of dissension, regarding them as incidental to the point in evolution which

the race has reached and they are convinced of the inevitable change for the better which is on its way.

They emphasise the point of common endeavour and seek to interpret to the public the trend of the

present world efforts as these begin the work of swinging the world on to new paths and producing in

the minds of the people new and better ideals.

3. They seek to teach also the fact that the many national, religious and social experiments are only

modes of expansion, ways of growth and needed lessons. They seek to point out that the effects of

these will be twofold. First, they will demonstrate the usefulness of those lines of thought and

consequent methods which will eventually bring about the release of mankind from its present

limitations and distress. These experiments are not lost effort. They have a definite place and purpose.

Second, they will demonstrate the recognition of those methods and techniques in government and

religion which are undesirable, because they spread the virus of hatred, breed class and racial

distinctions and are consequently detrimental to world understanding, international good will and

spiritual amity.

There is no thinking man today in prominent position who does not in his highest moments appreciate

the necessity for world peace, international order and religious understanding—all leading in the last

analysis to economic stability. The right order by which men will find that stability is the ancient one

that certain fraternities have ever emphasised:—Unity, Peace and Plenty. They lead sequentially and

automatically from one to the other. The major instrument today for the achievement of world unity is

the New Group of World Servers. It is as yet only potential but, given opportunity, and the necessary

means to go forward with its work, it can make real changes in the public consciousness during the

next few years and eventually can swing the mass of public opinion behind it. It can go forward to a

large usefulness and can constitute eventually a most potent instrument to bring about the needed unity,

peace and plenty. Their usefulness, however, can only be brought about by a strenuous effort and by

constant self-sacrifice on the part of all who know something of the aims of the group and what the

Plan seeks to bring about.

b. IMMEDIATE LINES OF ACTIVITY AND TECHNIQUES

Two immediate lines of activity are imperative. The members of the New Group of World Servers

must have the above outlined ideals and objectives held constantly before them and they must also, as

far as is possible, be brought in touch with each other. This work calls for immediate attention. The

aims and ideals of the New Group of World Servers must also be presented constantly and clearly to

the thinking public. The form in which this must be done and the medium used is for the associated

servers to decide. Attention should be called to those activities which are obviously in line with the

Plan, and the work and the programmes of the World Servers wherever they are found and located must

be made known and aided. To do this, we need to combine wise and deliberate action with speed,

owing to the urgency of the crisis. Those whose function it is to cooperate and help will appear, but

our spiritual perception must be alert to recognise them. They must evoke recognition, first of all,

through their spiritual idealism and secondly, in the field of work, through efficiency and capability. It

is essential that they possess, as far as possible, the qualities of intuitive spiritual perception, but it is

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also imperative that they possess practical experience and training in efficiency in the work of

moulding public opinion, in the circulation of ideas and in the understanding of human relations in the

various fields of human expression.

By means of right inner activity and wise leadership, the New Group of World Servers will respond

increasingly to the presented new ideas and will grow in strength, optimism, inner relation and

interplay. They will and should become a strong united body in the outer world. The test will then be

to hold the inner clarity of vision and the inner subjective relationships and, at the same time, pursue

the work in the world with united, intelligent effort and with success. The true values, based on good

will and brotherhood and founded in man's innate divinity, must be skillfully preserved; the right use of

opportunity, plus the consecrated utilisation of world power, will call forth that skill in action which

comes from true dedication and right meditation.

The New Group of World Servers has the immediate task of achieving power in moulding men's ideas

to the needed changes of thought and the new technique of work all over the world. To do this, there

must be the explanation of the ideas which lie behind the group and a clear statement of those parts of

the Plan which are of immediate application. There must be a steady emphasis upon the reality of that

which is inner and subjective (the world of real values) and upon the dynamic power of ideas as they

control, and can be shown to control, all that is happening in every disturbed nation today. What is

going on in the world today is the working out of ideas. As to the technique to be employed certain

contrasts might be touched upon.

All nations at this time are engrossed with the imposition of some idea, or group of ideas, upon their

peoples. This seems to the leaders, no matter how enlightened they may be, to necessitate force in

some form or another and to call for drastic coercion. This must necessarily be the case where the time

factor is misinterpreted. The immediate good of the people as a whole is felt by the leaders far to

outweigh any temporary happenings to individuals and smaller groups. In the work of the New Group

of World Servers, this time element will be better understood and the work must be carried forward

with as much rapidity as possible, yet without any coercion, mental or physical. The laying of right

foundations and the promulgation of right principles is of tremendous importance and must be ensured,

but there must be no undue emphasis laid upon the regimenting of men's thoughts within a given time.

With care, with prevision, with forethought and with skill must the ground be laid and the arguments

given for the fostering of good will and the growth and spread of brotherhood on an international scale.

Theoretically, the ideal of brotherhood has been presented by many organisations, by many fraternities

and many theosophical bodies; but those who have promulgated the idea of brotherhood in these

various organisations are themselves too separative and sectarian to carry forward the work

constructively. Theirs is not now the function to organise the men of good will in the world for they

insist on labels, on certain exclusions, on working for their organisation more than for humanity, and

on the necessity of people to affiliate with them. They emphasise the need to adhere to certain

formulated beliefs, such as the doctrine of reincarnation as the basis of brotherhood, or the fact of the

Masters as the background of the Plan, but men of good will can believe all or none of this. Such

doctrines do not affect their recognition of certain great evolutionary trends, nor the necessity to

recognise man's essential relationships. That the service rendered by the groups who have promulgated

these ideas is immeasurable and that humanity is deeply in their debt is undoubtedly true. That

hundreds of the members of the various organisations are affiliated with the New Group of World

Servers is also entirely correct; but the materialising of these ideas, which have hitherto remained

theoretical, is the prime function of the New Group of World Servers. They have to remove the whole

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theory from the realm of sentiment, of idealism, and of mystical aspiration and must bring the question,

as a concrete demonstrated factor, before the public.

They must place the emphasis upon the expression of good will and the fulfillment of the law of love

and not upon affiliation with organisations, with their labels and their doctrines. The New Group of

World Servers must keep itself free of all of these, for otherwise the work will crash upon the ancient

rocks of doctrine and of organisation. The members of the New Group must remain loosely linked

together by their mutual good will and the unanimity of their objectives, expressed irrespective of

national boundaries, racial distinctions and religious prejudices. It must throw the weight of its

influence behind all movements, which are struggling to overcome differences and which express

similar aims. Its members will sponsor, aid and foster many endeavours which works toward

international understanding and synthesis, and express those religious interpretations which teach the

spirit of unity.

The power which the New Group of World Servers will eventually yield, will be drawn from two

sources:—first, from that inner centre or subjective world government, whose members are responsible

for the spread of those ideals and ideas which have led humanity onwards from age to age. This inner

centre has always existed and the great leaders of the race, in every field, have been connected with it.

The great idealists and world workers, (such as the Christ and His great brother, the Buddha, and those

lesser workers, such as Plato, Spinoza, Abraham Lincoln, or Florence Nightingale) have all been

associated with this centre. The range of these associates is tremendous and the grades of these

workers are many, but self sacrificing work for the betterment of human living and love of their fellow

men have distinguished them all. Yet all drew their light and inspiration from this central focal point.

The members of this government may be alive in physical bodies or discarnate. It is assumed that there

is belief in immortality among those who read these pages—a belief in the perpetuation of the

conscious soul in some dimension. These great souls are primarily distinguished by the fact that they

know no mental limitation, and their inclusiveness is such that for them there are no racial distinctions

nor any religious differences.

The second source from which the New Group of World Servers will draw its power will be from the

men of good will in the world at any given time. They will be able to swing into activity at any

moment such a weight of thought and such a momentous public opinion that they will eventually be in

a position definitely to affect world affairs. One of their functions will be to bring into touch with each

other, men of similar ideals and also to direct and further their efforts.

Knowledge of these ideals will be spread everywhere in the face of opposition and distrust; these truths

must be expressed in every possible language and by every available means, and every available person

must be utilised to circulate them. No effort should be spared at the present time and for the next few

years. This work must first of all, be undertaken through the medium of the printed page and later,

when trained people are available, through the medium of the spoken word. There must be synthesis of

effort and the elimination of unnecessary and personal aspects of the work.

Members of the New Group of World Servers learn mostly through the ear and through that careful

attention which comes from an inner attitude of constant listening. They are unfolding that spiritual

perception which is latent but unused in the average man. They have to catch the new Words of Power

as they come forth from the centre of spiritual light and force in the world and, at the same time, they

must be attentive to the cry of humanity as it voices its highest hopes, longings and desires. This

attitude of listening and of a subsequent prompt readjustment of the inner, received commands, is

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characteristic of the New Group of World Servers. The mass of people whom they will eventually

gather around them must be taught, and learn through the eye, through the printed page, and later

through a sensing of the vision. These two points must be remembered in planning the work and in

finding the workers.

A word should be spoken here about the dangers the New Group of World Servers should seek to

avoid. It must not be forgotten, first of all, that many people of many races and religious views, form a

part, consciously or unconsciously, of this group. Some of them are so close to the Plan that their

clarity of vision and their understanding is very real. They know. They need to be very sure, however,

as to their right action from the angle of time. Skill in action is their main problem and not accuracy of

perception. Others are not so close to the Plan and only know it in a vague and general way. They are

consecrated and dedicated souls, but personal ambition and national and religious prejudices, still

govern their minds, their reactions and their habits of speech. They sometimes resent the fact that

others of different race, tradition and religious sentiment may be as close to the Plan and the Custodians

of the Plan as they are. They question the authority of individuals in the New Group of World Servers

and sometimes work towards the undoing of disciples in the same field as their own. This must not be.

There is no time today for such trifling things as personal prestige, or for the emphasising of one

organisation at the expense of another, or for the assumed priority of this or the other teaching. These

are the things that do not matter, but which do hinder. What is of importance at this time is the unified

stand which can be made by the men of good will in the world during the next few years in order to

turn the tide in human affairs, avert possible catastrophe and bring in the era of unity, peace and plenty.

Personal ambitions have to go. Personal desire, self defence, or self assertiveness have no place in the

ranks of the New Group of World Servers. How can good will be fostered in the world, if those who

profess it are fighting amongst themselves? How can the Plan of the Great Ones make progress and the

leadership of the world pass into the hands of those who have a definitely spiritual objective if they are

quarreling over place, position, and precedence? Personalities do not count and only souls have power.

Let all of us, therefore, who belong to the New Group of World Servers or who respond to their

message of good will, sacrifice our personal differences, our petty interpretations, and our selfish

ambitions upon the altar of world service and friendships. Thus we can offer to the Custodians of the

Plan an instrument which They can freely use.

Another danger may arise if undue emphasis is laid upon the organisation aspect of the New Group of

World Servers. It must never be forgotten that there is here no ordinary organisation, such as is usually

found in the world. The group is an organism, not an organisation. It is not a propaganda group, as

that term is usually understood. It is not interested in politics, religion or place. Its work is the

educating of the human being and the expanding of the human consciousness, so that the newer and

truer ideas may be grasped. Its function is the spreading of the message of international good will and

religious unity. The members of the New Group of World servers are primarily interpreters. That they

may have high place and position, that they may be powerful and influential people, that they may

work through the spoken and the printed word, that they may employ every possible means which

brains and money can use in their endeavour, and that they may evidence the highest skill in action will

be true if things progress as desired; but all these things are to be regarded as simply a means to an

end—the production of worldwide good will, of intelligent and loving understanding and unity, peace

and plenty.

The outer organisation is of importance in so far as it leads to the skillful use of opportunity and

money, but the organisation is again only a means to an end. The organisation of the New Group of

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World Servers is not possible. They must ever remain unorganised and unlabeled, free to work as they

individually see fit. It is the organisation of the available resources to which we refer, so that the Plan

may be promoted, the ideals become practical and the work be carried intelligently forward.

The various plans under consideration for the furthering and growth of the New Group of World

Servers, should and will go steadily forward. The ideas briefly outlined above should be worked out in

detail. People must be trained to work for the expansion of these ideas. The general public must be

educated as to the aims and objectives of the new group. Meditation groups should be formed,

dedicated to the work of contacting the vision and of drawing in the needed wisdom and power. The

Great Invocation should be increasingly used, and daily and hourly must the Invocation be sent forth.

The gist of that which is here set forth should be rearranged and readapted for the use of the general

public for it is only through constant reiteration that men learn, and these things must be said again and

again before the real work of the New Group of World Servers can make itself felt.

The function of the New Group is to balance the forces leading to disintegration and destruction by

embodying in itself the forces of integration and construction. The New Group will eventually offset

the tendency (so prevalent at this time) towards racial hatreds, and the teaching given out will tend to

negate the present ideas which are powerful in producing the current cleavages and barriers among

men, thus causing separation and war. Where there is an appearance of a group or groups, expressing

ideas which potently emphasise one angle of public opinion and one aspect of life, there must

inevitably appear, under the law of balance, that which will offset it. At the present point in the history

of the race, the groups which foster the spirit of cleavage and which build up barriers to impede the free

spirit of man, have appeared first. They do their needed work, for they too are included in the Plan.

Then, under the law, there must appear the group or groups which embody those ideas which lead to

integration and constructive building. They will swing the world on to a higher turn of the spiral; they

will heal the breaches, break down the barriers, and end the cleavages.

c. FUNCTIONS OF THE NEW GROUP OF WORLD SERVERS

It would be of value at this time to indicate three of the functions of this New Group so that there may

be a clear picture of the work that must be accomplished during the next few years. This work is

intended:

1. To produce a balancing of the forces present in the world today and responsible for the widespread

unrest and chaos, so that it will be possible for the race to swing back to a point of equilibrium.

2. To act as the interpreters of the new attitudes and the new activities which must eventually govern

men in the coming New Age.

3. To bring about the eventual synthesis and unification of the men of good will and of understanding

into one coherent body. The many who are working in isolated fashion in the various fields of human

endeavour (political, religious, scientific and economic), must be brought into touch with each other,

and thus made to realise their essential unity.

The major objective and aim of all who are associated with the New Group of World Servers is to bring

order out of chaos, and to resolve the widely separative issues of modern life into some kind of

stability. Men would then have time to make the needed readjustments, to think through to a few vital

conclusions, and to bring about a period of relative quiet in which to order the newer ways of living, so

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that the wider issues may be perceived and developed.

At present, such is the distress of mind, so great is the economic suffering, and so deep seated is the

widespread illusion, that there is no opportunity to precipitate that which is imminent. It is not possible

for the new ideas, which constitute the coming ideals of the race, to make any real headway. As yet,

these ideas are only sensed and appreciated by a few intuitives and thinkers; the masses remain

unaware of the implications of the new order. These thinkers may be oriented towards unity and good

will, but the majority seize upon the ideals presented to them, bend them to their own ambitions, and

distort and misapply them to their own selfish ends. They enforce drastic measures upon the people in

order to bring about the acceptance of these ideas by an ignorant and dissatisfied public opinion.

We live in an era of extremes,—of extreme riches and extreme poverty; of extreme ignorance and

extreme learning; of extreme discontent and the extreme satisfaction of personal ambitions; of extreme

selfishness and extreme selfsacrifice. On every hand can be seen the wrecking of the institutions of the

past, with consequent chaos and disaster, despair and suffering. At the same time we have the loud

shouting and the active work of certain idealists, who seize upon the presented opportunity to swing the

masses and the nations into certain activities in the spheres of government and religion. Their

measures seem right and good to the selfimposed leaders, but they are often, in the last analysis, only

misinterpreted ideals, growing out of a dimly sensed idea, and are usually unjustly enforced and

wrongly applied. Between these extremes the masses swing,—inert, helpless, unthinking, easily

swayed, regimented and standardised.

In every country in the world today, men of good will and of true understanding are to be found. Many

thousands of them are known. They are however, either ridden by fear or by a feeling of futility, and

by the realisation that the work to be done is so stupendous that their little isolated efforts are utterly

useless to break down the barriers of hate and separation everywhere to be found. They realise that

there is apparently no systematised spread of the principles which seem to hold the solution of the

world problem; they have no conception of the numerical strength of those who may be thinking as

they do, and they are consequently rendered impotent through their loneliness, their lack of unity, and

the dead weight of the surrounding inertia. The powerful thinker or the ambitious demagogue, and the

man with a true love of his country (but with his own selected ideas as to the right solution of that

country's problem) are today availing themselves of the general inertia and of the world crisis and

depression in order to impose (if need be, by force) those systems of governments and of control which

will materialise their interpretations of the ideal. These the masses have to accept, and because they

normally take the line of least resistance without thinking, they are easily regimented into compliance.

The argument of the leaders is that the masses have not the long vision, and do not, and cannot, know

what is good for them. This is undoubtedly true. They must, therefore, be told what to do, and be led

blindly or by force to that state and form of civilisation which the leaders and their associates believe

(often quite sincerely) to be the best. In the process, those who disagree or who are thinking for

themselves must necessarily go to the wall and be silenced, for the good of the whole. Such is the

general situation, with certain national differences of no major importance in the light of the basic

problem. The well-being of the national life may be sensed and desired, but the integration of that

national life into the greater whole of humanity—of this the leaders seem, as yet, to have but little

vision.

Attack by one party upon another party in public, national or political life, or of one group of thinkers

(advocating their peculiar ideas) upon another group of thinkers with differing ideas, has long been the

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custom. In this process the more powerful obliterate the weaker, and the masses are exploited and told

what to do and to think, with no real effort to bring them into a condition of right understanding. It is

the same in the religious field, but the religious differences of the race are of such old standing that

there is no need to enumerate them here. Militarists and pacifists in their many groups, Communists

and conservatives, socialists and Nazis, republicans and Fascists, democrats and progressives, labour

and capital, Catholics and Protestants, agnostics and fanatics, politicians and idealists, criminals and the

enforcers of the misinterpreted law, ignorant masses and the intelligent few, plus the class distinctions,

the racial differences, and the religious feuds in both hemispheres, have reduced the world to turmoil

and complete disunion and feebleness.

Out of this condition, how shall order be restored? How can the economic situation be stabilised, and

the world be brought to a condition where there is a just and right sufficiency for all? How can national

differences be healed and racial hatreds be ended? How can the many religious groups pursue their

work of leading men to an expression of their divinity along the lines of individual heritage, and yet at

the same time exist in harmony and present a united front to the world? How can wars be ended and

peace be brought about on earth? How can a true prosperity be established, which shall be the result of

unity, peace and plenty?

Only in one way. By the united action of the men and women of good will and understanding in every

country and in every nation. Steadily and quietly, with no sense of hurry, must they do three things:—

First, they must discover each other and be in touch with each other. Thus the sense of weakness and

of futility will be offset. This is the first duty and task of the New Group of World Servers.

Secondly, they must clarify and elucidate those basic principles of right living, good will and harmony,

which are recognised, but not applied, by all right thinking people today. These principles must be

formulated in the simplest terms and made practical in action.

Thirdly, the general public must be educated in these principles. Steadily, regularly and systematically,

they must be taught the principles of brotherhood, of an internationalism which is based on good will

and love of all men, of religious unity, and of cooperative interdependence. The individual in every

nation and group must be taught to play his important part with good will and understanding; the group

must shoulder its responsibility to other groups; and the responsibility of nation to nation and of all

nations to the world of nations must be explained and emphasised.

This is no idle or mystical, impractical program. It undermines and attacks no authority or

government. It is not interested in the overthrow of rulers or the downfall of any political or national

party. It calls for intelligent and practical effort. It will call for the cooperation of many types of mind and many trained executives. The men of good will in every country must be discovered, and all who

respond to these ideals must be gathered together through mailing lists. Their cooperation must be

sought and systematised. This program will call, eventually, for the assistance of many lecturers and

writers, who will work along the same idealistic lines but with differing methods. Through their

knowledge of their own country, and of the best way to bring these basic truths home to their own

nationals, they must be left free to work as they see best for their particular nation. They, and all men

and women of good will constitute the New Group of World Servers. A central group, chosen from

among them, should synthesise this work and coordinate it, whilst giving the widest latitude to

individual servers and workers.

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This program will require patience and much cooperative work. The members of the New Group of

World Servers must be discovered through their reaction to these ideals; they must be trained in the

new policies, and educated in the technique of right thought, non-aggressive action, and the elimination

of antagonisms of every kind; they must be taught the manner by which these basic ideals of world

unity, economic synthesis and religious cooperation are to be expressed and attained. The law of Love,

expressed intelligently, must be applied to all human relationships.

This work of educating the men and women of good will in the world must be proceeded with as

rapidly as possible. The work must, however, be carried on with no infringement of harmony. There

must be no interference with national preferences and programs, and no belittling of national

governments, no matter what they may be. No political activity should be carried on in the name of the

New Group of World Servers. Such action would continue the old methods and perpetuate the old

hatreds. There must be no attack upon any party or group, and no criticism of any leader or national

activity. Such old methods have long been tried and have failed to bring peace on earth. The members

of the New Group of World Servers, and those associated with them, stand for no party, neither for nor

against any group or form of control. This is their imperative position. For attack or counter-attack

they have not time, energy or money. Yet their attitude is not one of "passive non-resistance". They

are at work balancing world forces, and fostering the growth of that group of men who stand for good

will, understanding and brotherhood.

The world of men today can be divided into two major groups. They are those who are fighting for

some political party, some form of national government, some religious, social or economic attitude.

They are against all that is not of their inclination. There are those who are opposed to them, and who

are ranged against them. Partisanship, fighting for or against, and party spirit distinguish the modern

world of men. With these activities, which lead to separation and division and strife, the New Group of

World Servers have no time or interest. They stand for those attitudes which will eventually produce a

third party, free from political and religious hatreds. As yet they are unknown, unrealised, and

relatively powerless to make a definite impression on world thought. If, however, there is skill in

action and an adherence to the principles of harmonious cooperation, they can, in a very few years,

demonstrate real power and influence.

The work can then swing into its second cycle of pronounced and definite influence. This will be

possible only if those who have this vision will make every effort and every possible sacrifice of time

and money to bring it about. Between the exploited and the exploiting, the warlike and the pacifist, the

masses and the rulers, this group will stand, taking no sides, demonstrating no partisan spirit, fomenting

no political or religious disturbance, and feeding no hatreds, either of individuals, nations or races.

They will stand as the interpreters of right human relations, for the basic oneness of humanity, for

practical brotherhood, for positive harmlessness in speech and writing, and for that inner synthesis of

objectives which recognises the value of the individual and at the same time the significance of group

work. The propagation of these ideas and the spread of the principles of good will will produce this

third group in world affairs.

In a few years time, if the work is carried forward along these lines, public opinion will be forced to

recognise the potency of this movement towards peace, international understanding, and mutual good

will. Eventually, the numerical strength of the men and women of good will in the world will be so

great that they will be able to influence world events. There will then be enough people enlisted in the

cause of good will to affect definitely the trend of world affairs.

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No idle pacifism will be taught. It is no mystical dream which waits for God to take action and which

relies on the future to straighten things out. It is no impractical idea, incapable of application. It is the

plan for the development of a group of people, gathered out of every nation, who are trained in the

spirit of good will, and who possess such a clear insight into the principles that should govern human

relations in world affairs, that they can work with power in the field of human peace and

understanding. It is a systematised process of education. By its means, men and women everywhere

are to be trained to live as exponents of good will in every department of life, and the power of

intelligent good will to adjust difficulties in every department of human affairs is unbelievably potent.

But as yet, that growing spirit of good will has not been intelligently developed, applied, and

systematised. Thousands of men and women are ready today throughout the world to be so trained,

and to be brought into cooperation with each other, so that there can eventually be unity of effort in the

cause of peace and harmonious relations. The New Group of World Servers seeks to discover these

people, and unify them into a coherent group.

In conclusion, it might be said, therefore, that the New Group of World Servers seeks to help in the

restoration of World balance and peace through the activity-coordinated, definite, and applied—of this

emerging group of people, who can constitute a third group or "middle party" (to borrow a phrase from

the field of politics) between those who are fighting for, and those who are fighting against, any group,

religious organisation, political affiliation or form of government.

Through their work, the consciousness of humanity will be steadily evoked on the side of righteousness

and peace. Righteousness will be regarded as the conscious establishing of right relations with one's

fellow men. When the mass conscience is evoked and functioning, a stabilized opinion will be

possible, and will be so strong that, in every country, acts of cruelty, of oppression, of enforced

obedience through penalising, of selfish aggrandisement at the expense of the helpless, of personal

ambition, and of war will no longer be tolerated.

The time must come in the history of humanity when so large a number of people have been awakened

to the finer spiritual issues and values that the old attitudes and activities will be rendered eternally

impossible on a large scale. This coming period will be the correspondence in the life of humanity to

that stage in the life of the disciple and Christian wherein he is no longer a victim of his wrong

tendencies and habits, but begins to dominate them by imposing his enlightened spiritual will upon his

lower nature. This stage can now be developed in our present day humanity for the first time in its

history. One of the main functions of the New Group of World Servers is to bring about these changed

attitudes, to foster the growth of a true public opinion through the education of the thinking people in

the principles of good will and right relations. They in their turn will educate the masses. Thus it will

be possible to profit by the emerging tendency towards righteousness and good will which is today

most definitely present, even if weak and as yet but little realised.

The second function of the New Group of World Servers is to interpret the ideals and objectives which

should govern the race and to familiarise the public with the immediate possibilities. By these means,

they will eventually awaken in the masses an intelligent response, an ardent desire and a right activity.

In this way the idea of the few will become the ideal of the many, and will finally make its appearance

as a working fact in human consciousness. The new, compelling, inner impulses must stand revealed

to the human intellect. The growing tendency towards brotherhood (of which our modern

philanthropic enterprises are an illustration), the ideal of group welfare in contradistinction to

individual aims of a selfish and ambitious kind, and the enunciation of those principles which must and

will govern the next world cycle,—these interpretations and their right and intelligent application must

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be carried forward. Through this form of mass education the new age will begin to make its potencies

felt. The activities of the New Group of World Servers will lead to the establishment of two

momentous facts. These are as yet only' theories to the mass, though established knowledge to the few.

They are:—

1. The fact of an intelligent, unfolding Plan which underlies the entire evolutionary process of the

world, and which history and the growth of human consciousness demonstrate infallibly.

2. The fact of immortality, or of life which persists when divorced from the body.

The recognition of these two facts will bring about great changes in World attitudes and governments,

when the underlying purpose of world events is grasped and when the hope of immortality becomes a

known accepted face. World affairs and modern life conditions will then be seen in true perspective.

Upon this we need not here enlarge, but when it is seen that the growth of good will in the world is the

normal emergence of that which is inevitable, and when all that is occurring is seen in its relation to an

eternal future, there are carried to our minds implications of profound magnitude to the race.

The third function of the New Group of World Servers, and one that is of immediate import today, is

to gather together into one loosely knit group, the men and women of good will throughout the world.

Those who respond to these ideas and who show no antagonistic reactions to these truths must be

brought into relation with each other. This group is today in existence. The nucleus for the work is

already there. Their numbers must be steadily increased and their usefulness developed by a steady

education in the basic principles of good will, during the next five years. Sufficient momentum will

then have been developed so as to make it possible to initiate right activity. The New Group of World

Servers should then be in a position to mould public opinion.

d. RULES OF PROCEDURE

Such is the basis with which the New Group of World Servers is faced. What should be the immediate

procedure?

The following procedure is suggested. The details of its application will vary from time to time in the

different countries.

The men and women of good will who are willing to listen, to consider and to work, must be found and

contacted in every country.

Secondly, these men and women of good will should be subjected to an intensive training. This should

be carried forward through printed pamphlets, personal contact, and correspondence; through lectures

and discussions and eventually, if possible, through the medium of some periodical which will literally

be the organ of the New Group of World Servers. It will carry information as to the activities which

foster good will, international understanding, world education and scientific achievement.

At the end of that period there should be enough people in the world who are alive to these principles

and to the opportunity, so that they can begin to make a definite impact upon the public consciousness.

In this way the contacting of the true intelligentsia of the world will proceed with increased rapidity.

The education of these thinkers should be carried on by the World Servers in conformity with the

following rules:—

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1. No word must be spoken or written which could be construed as evidencing partisanship, or as an

attack upon any ruler, any form of government, or any national activity. "Hatred ceaseth not by hatred;

hatred ceaseth by love."

2. Nothing must be published in any pamphlet, newspaper, circular or letter which could evoke

antagonism from any government, any political party, any economic strategist, or any religious

organisation. Only principles of universal application must be expressed, and no partisanship is

permitted.

3. No race or nation must be regarded (either in the spoken or written word) as of greater importance

essentially than any other race or nation. Humanity as a whole must be emphasised. Yet those who

think otherwise than this must not be subjected to attack. Racial hatreds, religious differences, and

national ambitions are to be ignored by this balancing third group, the New Group of World Servers.

4. Members of the New Group of World Servers are never to identify themselves with any political,

religious or social propaganda. Such propaganda is separative in its effects, and breeds divisions and

hatreds. Some of the World Servers and men of good will may themselves be members of political,

religious or other organisations committed to activity of the kind which causes divisions. This may

happen through their past inclination, by enforced national discipline, by heredity, or by force of

circumstances. When men of good will find themselves in such a situation, they can refrain from

breeding hatred and from active antagonistic propaganda, and can regard their position as one which

will enable them—in a very difficult setting—to interject the theme of brotherhood by living in a

brotherly spirit, and by expressing understanding and love.

5. Units of Service in all nations must be built up steadily. A number of such units already exists.

Their objectives are as follows:—

a. To educate the people in their nation in service, in kindly effort, and in non-aggressive action. A

positive harmlessness will be inculcated, which in no way negates intense, intelligent activity, and the

propagation of those ideals which lead to mutual understanding, and eventually to unity, peace and

plenty.

b. To provide in every country and eventually in every city, a central bureau where information will be

available concerning the activities of men and women of good will all over the world, and of those

organisations and groups and parties who are working along the lines of international understanding,

mutual cooperation, religious unity, and economic interdependence. Thus, many will find those who

will cooperate with them in their particular endeavour to promote world peace. What is being

accomplished along these lines in the world today can thus be synthesised and studied.

c. To bring together the members of the New Group of World Servers and those associated with them

through similarity of ideas and vision, so that in every country and major city the World Servers can

find those whose aims are the same as theirs and who are pledged to the same service and activity. The

same language of brotherhood and kindness will be taught, and thus mutual confidence and a spirit of

optimism will be promoted.

d. To list and investigate the work and the ideals of all groups which purport to have an international

program which tends to heal world differences and national quarrels, to work for a better understanding

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between the races, and to harmonise religious distinctions and class wars. A study will be made of

their techniques and modes of work. When such groups are found to be coloured with aims that are

truly spiritual and harmonising, when they are true healers of differences and under the guidance of

men of good will, cooperation will be offered. Such groups now exist.

6. No secrecy must ever be permitted in the work of the New Group of World Servers. Secret societies

are organisations ever open to attack and suspicion. The New Group has nothing to hide, and their files

and methods of work must ever be open to investigation. The Secret Services and Intelligences of any

country must find all literature and information easily available. No secret lists must be kept.

Members of the New Group of World Servers must be encouraged to seek out those in high places in

government circles and church, and enlighten them as to the objectives of the Group.

It takes no great effort of imagination to see that, if this work of educating public opinion is pursued,

and the finding of the men of good will is carried forward, much can be accomplished. Thousands can

be gathered into the New Group of World Servers and can work in the Units of Service. This is the

initial task. How to use the weight of that good will and how to employ that intelligent understanding

will gradually appear out of the work accomplished and the world situation. The needed right activity

will be apparent When the time comes. The trained use of power on the side of good will and

international understanding will be possible, and the completion of world affairs can then be changed.

This can be done; not by the usual warlike measures of the past or the enforced will of some group, but

through the educated opinion of the intelligent masses,—an opinion which will be based on a trained

good will, the intelligent understanding of the needs of humanity, and with no antagonism to any living

being. The initial concepts must be carried forward in their essential purity; the process of thus

educating the public must go forward with diligence and tact, and wisdom must be cultivated in order

to avoid all antagonism, all criticism and all hatred. The power of such a group, working in such a

fashion, will be tremendous. They can accomplish phenomenal results. This is no idle promise, but it

is contingent upon the preservation of the initial concepts and the steady practice of good will.

e. THE WORLD SERVERS AND THE MAY FULL MOON

The Month of May is one of deepest significance to all who are affiliated with the Great White Lodge

(as are all true esotericists) in that the Wesak Festival takes place and is of moment and deep import.

The period is always one of prime interest and rare opportunity, but the Wesak Festival of 1936 was

unique and the Lodge of Masters prepared for it for six months. May I add also that the Buddha

Himself in His high place and the blessed Lord Maitreya (known to Christian disciples as The Christ)

have since then been in close communication with each other and cooperating in order to bring about a

receptivity on the part of the human family to a possible outflow of spiritual force which may serve to

turn the tide of the present distress, depression and uncertainty and thus inaugurate an era of peace and

of soulculture. This item of information is of interest, is it not?

In connection with these Festivals every May, I am presenting you an opportunity to serve and to bring

about the desired objective of peace. It is possible for us, each of us,—in our small measure to

cooperate in the intended Plan, and therefore what I have to say takes on another aspect and lays the

responsibility of materialising that Plan upon the earth upon the shoulders of each and all of us. The

work has been brought about through an intensive effort in two directions,—one the effort of the

Hierarchy to impress that Plan upon the minds of men and to convey the needed power and

understanding to effect the intended work, and secondly the effort of all disciples and aspirants to

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respond and bring through into manifestation that which is waiting on the subjective side of life. How,

therefore, is that work at this time going forward?

This planet of ours, the Earth, is at this time the focal point of much attention on the part of the

Administrators of the Plan Who today are working in conjunction with certain types of force and with

certain Spiritual Entities other than those to be found at this time Within the ring-pass-not of our

planetary life. May I give here one hint without proceeding to elaboration? This hint can be accepted

or rejected according to the intuition of the individual student.

The Buddha has a special function at this time as an interplanetary mediator, and in this capacity (at the

coming May Festivals) He will attempt to bring certain Spiritual Beings into touch with our earth

Hierarchy. They have expressed Themselves as willing to aid in the present crisis. That aid, if the

effort prove successful, will come in the form of a much increased spiritual inflow of energy of a kind

more potent and of a quality somewhat different to any at this time pouring into and through our

planetary life. Those aspirants and disciples who can train themselves to the realisation of an increased

spiritual responsibility and can preserve an inner quietness and a focussed esoteric attentiveness can he

swept into this tide of spiritual force and can then and thus serve humanity's need. As transmitters they

meet that need; as interpreters they increase the capacity of the human being to respond and to

understand.

In order to effect this transmission of force, a peculiar interchange of ideas and of cooperation is going

on between the Lord Buddha and the Lord Maitreya, and They are subjecting Themselves to a most

definite form of training in order to present to these interested Spiritual Beings Who are seeking to help

the planet, more adequate channels of service. Three Masters from each of the seven ray groups of

Masters are in Their turn attempting a closer cooperation with the Great Lords in preparation for the

opportunity to be presented. These twenty-three spiritual forces are banded together to act as a group

channel of service on the day of the Wesak Festival and particularly at the hour of the full moon.

A call has been sent out to the entire Hierarchy of Masters to prepare Themselves for an intensive

"Holy Month" of accelerated service, and all of the Masters on the Seven Rays—no matter what Their

departmental work may at this time be—are getting into immediate cooperation and close contact with

the three Masters on Their particular Ray who are acting as the ray intermediaries. The service is new

and peculiar and as to its particular nature there is no need for me to explain as I should not be

understood.

In Their turn, the Hierarchy of Masters is calling to all working initiates and disciples and to all

aspirants of mental focus to cooperate as fully as they can in an intensive effort to increase the

receptivity of humanity to the new forces which can be released to perform their benevolent

synthesising work during the month of May.

To this intensive cooperation we are called. Should the two Great Lords and the focussed and attentive

Hierarchy succeed in producing What might be regarded as a form of planetary alignment and the

needed open channel through which these extra-planetary energies can pour, it still remains for the

disciples of the world and for the New Group of World Servers to act as the medium of transmission

and communication between the world thinkers and this inner spiritual group of Workers. We have,

therefore, the focussed Hierarchy in deep attentiveness under the group composed of the two Lords, the

twenty-one chohans and the Masters of the seven rays. We have the disciples of the world and the New

Group of World Servers given the opportunity to focus in their turn and act as a channel of

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transmission. We have also the unhappy and bewildered world of men, waiting in eager expectancy for

an event which can take place if the aspirants of the world measure up to the opportunity.

One item of esoteric information is of interest here. The period of the Wesak Festival on the inner

planes in 1936 and 1937 was extended to cover five days,—two preceding the Festival itself, and two

succeeding the Festival. The Wesak hour is of momentous import. The two days of preparation are to

be known as "days of renunciation and detachment". The day of the Festival is to be known as the "day of safe guarding" whilst the two succeeding days are called the "days of distribution". These words mean something different to the Hierarchy of Masters than they do to us and it is fruitless (as well as

forbidden) to elucidate them in their deepest meaning. They mean, however, five days of a most

intensive effort in service, leading to the renunciation of all which could hinder our usefulness as

channels of spiritual force. It means that after due preparation, dedication and upward striving for the

first two days, on the day of the Festival itself we simply regard ourselves as the recipients of, or the

custodians of, as much of that inflowing spiritual force as we can possibly hold. As channels, we must

be prepared to forget ourselves in the service of touching, containing and holding force for the rest of

humanity. We must regard the Festival itself as a day of silence (I refer to an inner peace and silent

solemnity that can be preserved unbroken though the outer man may be serving with his speech and

spoken interest), a day of service carried forward entirely on esoteric levels, and of complete self-

forgetfulness in the remembrance of humanity and its need. During that period, two thoughts only will

hold our constant attention,—the need of our fellow men and the necessity of providing a group

channel whereby the spiritual forces can be poured through the body of humanity under the expert

guidance of the chosen members of the Hierarchy.

Remember, no matter who we are or where we may be placed or what is the nature of our environment,

no matter how isolated we may feel or apart from those who may share our spiritual vision, each of us

can that day and for the period immediately following and preceding it, work and think and act in

group formation, and function as a silent distributor of force.

For two days prior to the full moon, we will hold the attitude of dedication and service and seek to

assume that attitude of receptivity to that which our soul will impart which will make us of use to the

Hierarchy. The Hierarchy works through groups of souls, and the potency of this group work is to be

tested out. These groups in their turn contact and feed the waiting dedicated attentive personalities. On

the day of the full moon, we attempt to hold ourselves steadily in the light. We will not formulate to

ourselves what will happen nor will we look for results or for tangible effects.

On the two succeeding days, the focus of our attention will be steadily turned away from ourselves but

also from the inner subjective planes to the outer world, and our efforts will be to pass on, or to pass

through, that measure of spiritual energy that may have been contacted. Our work then in this

particular and peculiar field of cooperation will then be ended.

This effort of the Hierarchy is a five days effort, preceded by a most intensive period of preparation.

The Work of getting ready for the opportunity starts for the Hierarchy exactly at the hour when "the

sun began to move northward." But They tire not as do human beings and it is not possible for the

human aspirant to keep up so long a period of preparation, no matter how deep his devotion.

When the Great Lord was on Earth, He told His disciples that successful spiritual effort of a healing

nature went not forth except by prayer and fasting. Will you ponder on these words? This is a group

effort towards a vast group healing and by prayer (sanctified desire, illumined thought and intense

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aspirational longing) and by the discipline of the physical body for a short period and for a definite

objective, the work can be done.

What is it that should be accomplished at each momentous full moon in May? I shall state the

objectives sequentially and in the order of their importance, and with as much clarity and brevity as this

abstruse subject permits.

1. The releasing of certain energies which can potently affect humanity, and which will, if released,

stimulate the spirit of love, of brotherhood and of good will on the earth. These energies are as definite

and as real as those energies with which science occupies itself and calls the "cosmic rays". I am

speaking of real energies and not of emotionally desired abstractions.

2. The fusion of all the men of good will in the world into an integrated responsive whole.

3. The invocation and the response of certain great Beings, Whose work can and will be possible if the

first of the objectives is achieved through the accomplishment of the second objective. Ponder on this

synthesis of the three objectives. By what name these Living Forces are called is entirely immaterial.

They can be regarded as the vice-regents of God, Who can and will cooperate with the Spirit of Life

and of Love upon our planet, the One in Whom we live and move and have our being. They may be

regarded by certain thinkers as the Archangels of the Most High, Whose work has been made possible

through the activity of Christ and His body of disciples, the true and living Church. They may be

regarded by others as the guiding heads of the planetary Hierarchy, Who stand behind our planetary

evolution, and Who seldom take an active outer part in the world activity, leaving it to the Masters of

the Wisdom except in the time of an emergency such as this. By whatever name we call Them, They

stand ready to aid, if the call comes forth with sufficient strength and power from the aspirants and

disciples at the time of the May full moon and the June full moon.

4. The evocation from the inner side of a strenuous and one-pointed activity on the part of the

Hierarchy of Masters, those illumined Minds to Whom has been confided the work of world direction.

A responsiveness is desired and can be effective between the following three groups:

a. The waiting and (at this time) anxious Hierarchy—anxious because even They cannot tell how

humanity will react and whether men will be wise enough to avail themselves of the proffered

opportunity. They stand, organised under the direction of the Christ, the Master of all the Masters, and

the Teacher alike of angels and of men. He has been constituted the direct intermediary between the

earth and the Buddha, Who is, in His turn, the consecrated intermediary between the entire waiting

Hierarchy and the attentive Forces.

b. The New Group of World Servers, composed at this time of all those sensitive and consecrated

servers of the race whose objective is world peace, who aim at the establishing of good will on earth as

the basis for future living and world expansion. Originally, this group was composed of a handful of

accepted disciples and consecrated aspirants. Its ranks have been opened during the past ten months to

all those men of good will who are working actively for real understanding, who are willing to sacrifice

themselves for the helping of humanity, and who see no separating bar of any kind, but feel alike to the

men of all races, nationalities and religions.

c. The masses of men and women who have responded to the ideas which have been set forth, and who

react favourably to the objectives of international understanding, economic interdependence and

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religious unity.

When these three groups of thinkers and servers are brought en rapport with each other, and when the

three groups can be aligned, even momentarily, much can be accomplished; the gates of the new life can be opened, and the inflow of the new spiritual forces can take place. Such is the Group objective

and idea.

May I now make an inquiry? Of what importance is this full moon of May to you personally? Does it

seem to you of sufficient importance to warrant your utmost effort? Do you really believe that on that

day there can truly come a release of spiritual energy of sufficient potency to change world affairs,

provided the sons of men play their part? Do you really believe, and can you stand practically by that

belief, that the Buddha on that day, in cooperation with the Christ, and with the Hierarchy of Illumined

Minds, plus the proffered aid of some of the Thrones, Principalities and Powers of Light, Who are the

higher correspondence of the powers of darkness, stand waiting to carry out God's plans, when given

the right and the permission of men? Your major job at this time is not to wrestle with the powers of

evil and the forces of darkness, but to awaken an interest in and mobilise the forces of light and the

resources of men of good will, and of right inclination in the world today. Resist not evil, but so

organise and mobilise the good, and so strengthen the hands of the workers on the side of righteousness

and love, that evil will find less opportunity.

If you have faith as a grain of mustard seed in what I have told you, if you have staunch belief in the

work of the spirit of God and in the divinity of man, then forget yourselves and consecrate your every

effort, from the time you receive this communication, to the task of cooperating in the organised effort

to change the current of world affairs by an increase in the spirit of love and good will in the world

during the month of May.

In your effort to help the world at this time there are three things of a practical nature that can be done.

I touch not upon the task of preparation which each one of you, as an individual, will carry on within

yourselves. Purification, sacrifice, clear thinking, and an increased sensitivity must be actively desired

and worked for by each of you, alone in the secret place of your own heart. The arranging of your

affairs so that the week of the full moon can yield to you the fullest opportunity to cooperate must be

your effort, and the use of a sane judgment and the expression of a real skill in action must be your

attempted demonstration, as you seek to awaken your immediate circle to the importance of the

moment. This I take for granted. I speak here of the general effort that you can make. This falls into

three categories:

1. The active instruction and mobilising of the known aspirants and disciples of the world, no matter in

what group they work, so that they may make due preparation, working in their own groups as they see

fit.

2. The call to participate of all who can be reached advising them of the day of opportunity, mobilising

them for a vast world effort to arouse afresh a spirit of good will, and calling for a united use of the

Great Invocation on the day of the Wesak full moon. Every possible effort must be made by the

workers in every county to increase the numbers of those who use this Invocation, and to familiarise

the public with the ideals for which the New Group of World Servers stands. All whom you can reach

in the countries of the world must be instructed and helped to spread the use of the Invocation in their

own language, and with the wording that will make it acceptable, and a widespread effort must be

made to organise its simultaneous use on the day of the May full moon. Those who use it must be

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instructed to say the words aloud, thus making a volume of sound of real potency, and they must say it

with all the power of their wills behind it. It is the invocation of the "will to good" that is the objective of the Forces Who can aid at this time. This realisation is of paramount importance.

3. The arranging of public meetings on as large a scale as possible, to be held on the day of the full

moon of May. I mean by this that meetings should be held for the public at some time during the

eighteen hours which precede and include the time of the full moon. The exact hour is immaterial,

provided as many people as possible participate at some time during the preceding eighteen hours, thus

laying the foundation for and aiding in the work which will take place at the time of the full moon.

Those aspirants who can arrange to do so must, however, arrange to be in meditation, in group

formation if possible, at the exact time, and their work will then be to capitalise on the energy then

available, and to take advantage of the vortex of force generated earlier at the public meetings, and so

throw the weight of the public demand for peace and light on the side of the effort of the Hierarchy.

The way in which these three objectives must be brought about, and the world be swept into an

organised effort for world peace and cooperation, is to be decided upon by the exigencies of the time,

the necessities of the occasion, and the varying circumstances of place, country and environing

conditions.

The representatives of the various Units of Service in the different countries must be called upon to

cooperate, and may receive this instruction in the cases where you know them and their interests. It is

the general, widespread and intelligent use of the great Invocation which is desired. The general public

must be urged, through all possible agencies, to employ it. The radio, the press, must all be utilised,

and all men of good will must be contacted, even if unenlightened from the occult angle, and even if

they do not realise the guiding presence of the Hierarchy and the opportunity now offered by the united

effort of the Buddha and the Christ.

Let all Who seek to help consider with care what they can do and what is the contribution which they

can make. Let them weigh up, after due thought, what they can sacrifice, and in what manner they can

submerge their normally selfish personalities in this great "push" on the part of the Hierarchy, of the New Group of World Servers, and of the men of good will throughout the world. The barriers which

separate man from man and nation from nation can go down. The spirit of peace can become so potent

that naturally and sweetly the necessary adjustments can be made. The illumination of men's minds

and the renewed organisation of man's efforts to brotherhood can be stimulated into fresh and increased

activity.

Out of this quite possible great effort at integration which can be focussed at the time of the Wesak

Festival, and intensified during the twenty four hours preceding the full moon, there can grow the real

germ of the new age group, and of the new world and the new ideals. This group will function under

no name, and will remain perfectly fluid and a free organisation, directed by no committee, but

governed through the means of the intelligent cooperation of a group, representing the New Group of

World Servers. These will belong to all nations and religions.

The call for the help of the world disciples and aspirants, who constitute the New Group of World

Servers, has gone forth from the side of the Hierarchy and it has been made abundantly clear that no

one is too weak or too unimportant to have something to offer; all can do something to bring to an end

this present impasse, and thus make it possible for us to inaugurate a new era of peace and of good will.

I would like to make clear, however, that it is no millennium for which we are working, and that our

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prime objective at this time is twofold:

1. To break an ancient rhythm and to establish a new and better one. To do this, Time is a paramount

factor. If we can delay the crystallisation of an evil necessity, and so prevent that which might occur of

a calamitous nature, it will give time for the processes of transmutation, for the dissipation of that

which must precipitate in some form or other, and for the applied activities of the New Group of World

Servers, who constitute our instrument in the world today.

2. To fuse and blend the united aspiration of all peoples at each May full moon—so that a channel can

be cleared, opened and established between the New Group of World Servers (composed of all true

disciples, aspirants, and men of real good will, no matter what their nationality or faith) and the waiting

Hierarchy. Once this channel is permanently established and a large enough number of thinking men

and women realise its function and possibilities, it will be easier for the Guides of the race to impress

the public consciousness, and so sway public opinion. Thus humanity can be more definitely guided,

for there will emerge some conscious cooperation. The establishing of such a channel by the world

aspirants is possible.

This is a scientific programme of work with which I have presented you. It is more than organised

aspirational longing on the part of a large group of people. It is a strenuous mental endeavour, and

involves the working with certain laws of the spiritual realm which are only just in process of

becoming known.

There is a law called the Law of Magnetic Impulse or Polar Union which plays an active part here.

This law governs the relation of the soul of a group to the soul of other groups. It governs the

interplay, vital but unrealised yet as a potency, between the soul of the fourth kingdom in nature, the

human, and the soul of the three subhuman kingdoms, and likewise of the three superhuman kingdoms.

It is, owing to the major part which humanity has to play in the great scheme or Plan of God, the law

which will be the determining law of the race. This will not, however, be the case until the majority of

human beings understand something of what it means to function as souls. Then, under obedience to

this law, humanity will act as a transmitter of light, energy and spiritual potency to the subhuman

kingdoms, and will constitute a channel of communication between "that which is above and that

which is below". Such is the high destiny before the race.

It is just here that I can perhaps best illustrate this law and aid our work at the coming Wesak Festivals.

Just as certain human beings have, through meditation, discipline and service, most definitely made a

contact with their own souls, and can therefore become channels for soul expression, and mediums for

the distribution into the world of soul energy, so these same men and women, in their aggregate, form a

group of souls, en rapport with the source of spiritual supply. They have, as a group, and from the

angle of the Hierarchy, established a contact and are "in touch" with the world of spiritual realities.

Just as the individual disciple stabilises this contact and learns to make a rapid alignment and then, only

then, can come into touch with the Master of his group and intelligently respond to the Plan, so does

this group of aligned souls come into contact with certain greater Lives and Forces of Light, such as the

Christ and the Buddha. The aggregated aspiration, consecration and intelligent devotion of the group

carries the individuals of which it is composed to greater heights than would be possible alone. The

group stimulation and the united effort sweep the entire group to an intensity of realisation that would

otherwise be impossible. Just as the Law of Attraction, working on the physical plane, brought them

together as men and women into one group effort, so the Law of Magnetic Impulse can begin to control

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them when, again as a group and only as a group, they unitedly constitute themselves channels for

service in pure self-forgetfulness.

This thought embodies the opportunity immediately before all groups of aspirants and allied men of

good will in the world today. If at the time of the May full moon they work together as a group of

souls, they can accomplish much. This thought illustrates also the significance of this law which does

produce polar union. What is needed to be grasped is that in this work, there is no personal ambition

implied (even of a spiritual nature) and no personal union sought. This is not the mystical union of the

scriptures or of the mystical tradition. It is not alignment and union with a Master's group or fusion

with one's inner band of pledged disciples, nor even with one's own Ray life. All these factors

constitute preliminary implications and are of an individual application. Upon this sentence I beg you

to ponder. This union is a greater and more vital thing because it is a group union.

What we are seeking to do is to carry forward a group endeavour which is of such moment that, at the

right time, it will produce, in its growing momentum, such a potent magnetic impulse that it will reach

those Lives Who Brood over humanity and our civilisation, and Who work through the Masters of the

Wisdom and the assembled Hierarchy. This group endeavour will call forth from Them a responsive

magnetic impulse which will bring together, through the medium of the aspiring group, the

overshadowing beneficent Forces. Through the concentrated effort of these groups in the world today

(who constitute subjectively One group) light and inspiration and spiritual revelation can be released in such a flood of power that it will work definite changes in the human consciousness and ameliorate

conditions in this needy world. It will open men's eyes to the basic realities, which are as yet only

dimly sensed by the thinking public. Then humanity itself will apply the necessary correctives,

believing it can do so in the strength of its own sensed wisdom and strength; yet all the time, behind the

scenes, stand the grouped world aspirants, working silently, in unison with each other and the

Hierarchy, and thus keeping the channel open through which the needed wisdom, strength and love can

flow.

There are, therefore, to be found in this great task the following relations and groupings. These must

be considered and are as follows:

1. The Forces of Light and the Spirit of Peace, embodied Lives of tremendous group potency.

2. The Planetary Hierarchy.

3. The Buddha.

4. The Christ.

5. The New Group of World Servers.

6. Humanity.

You will note that the Buddha focusses in Himself the downpouring forces, whilst the Christ focusses

in Himself the outgoing demand and the spiritual aspiration of the entire planet. This makes a

planetary alignment of great potency. Should the needed work be accomplished at the Wesak

Festivals, the needed adjustments in the world can be made. The success or failure lies largely in the

hands of the New Group of World Servers.

In this tabulation, I have portrayed for you a little of what is implied in the words "The Law of Polar

Union". The whole process concerns consciousness, and the results are to work out in consciousness,

with the subsequent physical plane happenings, dependent upon the conscious realization of the men of

good will in, or out of, the New Group of World Servers.

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Carried forward successfully and intelligently, it should be possible to inaugurate a new relation

between the Hierarchy and mankind. This effort could, and let us hope it will, mark the beginning of a

new type of mediatory work,—a work carried forward this time by a salvaging group of Servers who

are in training for the establishing of that group which will eventually save the world. This mediatory

work involves the recognition of the Law of Magnetic Impulse, and with a desire to understand it, and

to cooperate with Those Who wield it. Through its medium and the right understanding of the Law, it

should be possible to establish the needed union between souls, who are in themselves the symbol of

the Soul in all forms, and souls in prison. Much of the success of this endeavour will depend upon the

intellectual grasp of the members of the New Group of World Servers of the implied technique. It will

depend also upon their willingness to accept the idea of the opportunity present each full moon period,

and also upon their readiness to work along the indicated lines. As yet they have no guarantee as to the

accuracy of the claims regarding the importance of the full moon period, nor have they any personal

knowledge of the situation as outlined. Some do not even know that there is a watching Hierarchy, but

they are consecrated and selfless souls, and as such, belong to the New Group of World Servers. If

they can aspire, pray, meditate and serve, focussing in unison with all other servers at the time of the

May full moon, the salvaging of humanity can go forward with much greater speed than heretofore, and

the results will be appreciably apparent.

For the individual disciple, the significance of this Law of Magnetic Impulse and the corresponding

relationships in his own life, might also be tabulated:—

1. The world of souls on the higher mental levels.

2. The Master of his group.

3. The solar angel.

4. The aspiring disciple on the lower mental levels.

5. The personality, integrated and often troublesome.

6. The aspirant's environing associates.

It is useful for students to have these analogies in mind, for they can often arrive at release from the

limitations of their lives and true comprehension of the larger issues, when they see that their little

unimportant lives are only the reflection of greater and more important factors.

It is wise always to remember that on the plane of soul existence there is no separation, no "my soul

and thy soul". It is only in the three worlds of illusion and maya that we think in terms of souls and

bodies. This is an occult platitude and well known to you, but the re-emphasis of the well known truth

may eventually bring home to you its exactitude.

3. The Great Approaches (The Coming New Religion)

a. THE SOUL OF HUMANITY

It can be seen, therefore, that a very difficult interlude is now taking place in the world today. It is one

wherein a process is being undergone by humanity which is similar to that which takes place so

frequently in the life of an individual. The soul of the world is taking cognizance of outer affairs,

preparatory to taking hold of the world situation. In the life of an aspirant, such interludes frequently

occur. The personality is aware of conditions of difficulty and of turmoil. It has, however, had in the

past moments of high spiritual revelation and of divine impulsation. It has been sure of its goal

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temporarily and it has known that the soul is the directing factor; some dim idea of the goal and of the

purposes underlying those impulses which have been granted to it by the soul have been vouchsafed.

But, for the moment, all that lies in the past. It seems as if the soul has retreated; that the period of

contact and of surety has ended; and that nothing remains except difficulty, a sense of futility, and an

urge to be freed from conditions. This is frequently of such intensity that all other interests seem

dwarfed.

But the soul has not retreated and the inner spiritual conditions remain essentially unchanged. The

divine impulses are still there and the soul is but gathering itself for a fresh effort and for a stronger and

more determined preoccupation with the affairs of its shadow, its dim reaction, the personality.

What is true of the individual aspirant is equally true of humanity, the world aspirant. In May, 1936, a

great forward moving effort of the world soul took place and definite and unchangeable progress was

made. This had a threefold effect:

1. The lives of all true aspirants and disciples were subjected to a stimulating process, with definite and

specific results of the desired nature.

2. The stimulation of the masses of men also took place; so that they could be enabled to respond more

easily and truly to the impact of ideas. This also was uniquely successful.

3. The Hierarchy of souls who have achieved freedom and whom you call the planetary Hierarchy were

able to approach closer to humanity and to establish a more definite relationship and a closer contact

than had been possible at any time since mid-Atlantean times. This result was more universal than had

been anticipated. This was the third of the "Great Approaches" made by the Hierarchy towards

humanity. The success of these approaches is largely based on the intensity of the desire found in the

world aspirants and among those who have, on their side, established also a "way of approach" through

meditation and service. Their numbers being phenomenally greater than at any previous time, the year

1936 saw the Hierarchy make a step forward that was unprecedented (I had almost said, unexpected) in

its experience. This was due to the world-wide activity of the New Group of World Servers.

I would like here to call your attention to the phrase I used above: "the Hierarchy of souls who have

achieved freedom." I am not using that phrase in the ordinary sense. The aspirants and the disciples of

the world employ it to signify the achieving of that liberty and that freedom which will release them

from the three worlds of human endeavour and make them free citizens of the Kingdom of God. With

that point of view you are quite familiar, and you will recognise that in it there lies a large measure of

selfish purpose—inevitable and some day to be eliminated, but at this stage definitely present and

perhaps desirable because it provides the adequate incentive towards the needed effort. The freedom,

however, to which I refer, is the achieved success of the soul to move and act and manifest with

freedom in the three worlds, as well as on its own high plane. This is a point seldom if ever

emphasised. The soul itself, the Ego, has its own task to do, which might be expressed as being the

reverse of that with which the personality is familiar. It has to learn to be at home and to function

effectively in the world of human living and there to carry forward the plan. Such is the task of the

Hierarchy and I felt that a statement of their peculiar problem and the difficulty of free activity which it

necessarily involves, would prove both of interest and of enlightenment to those who read these papers.

From this highest standpoint, the Hierarchy was enabled to make a definite step forward in 1936 as the

result of the work done in the last fifty years; having made it, it became necessary to stabilise the

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position and from the point then reached to lay plans for the next move to be taken on behalf of

humanity.

Thus we find the interlude with which we have been almost distressingly familiar. You may have been

led to expect some great onward sweep, some clear time of reaping, or some spectacular climax of

happenings. When all that occurred was an interim of relative silence and a period wherein nothing

seemed to occur, it was natural for the majority to experience a sense of disappointment, a reaction

which was almost equivalent, in some cases, to loss of faith, and a feeling of emotional fatigue and

mental futility which tried many to the utmost. It is wise to remember that these reactions do not affect

the issue and in no way retard the event, though they may make the task of the approaching helpers

more difficult and draw almost unnecessarily upon their spiritual resources.

These interludes of apparent silence, of inertia and of inactivity are part of the great preservative and

constructive activity of the Hierarchy; they are both individual, group and planetary in nature.

Aspirants must learn to work intelligently and understandingly with the law of cycles. They must not

forget that they live in a world of seeming and have no real freedom in the world of reality.

In May, 1938, at the time of the full moon, the Council of the Hierarchy to which I have several times

referred in the past, convened and the plans for the immediate future were laid down. I would remind

you of something we are very apt to forget. The plans for humanity are not laid down, for humanity

determines its own destiny. The plans to meet the immediate human emergency and the plans to make

possible a closer relationship between humanity and the Hierarchy were established. The problem

before the Hierarchy of Masters (speaking in a large and general sense) is to intensify the activity and

the consequent potency of that hidden power. By thus bringing it to the fore in human lives, the needed

changes in our civilisation can be produced. The average man works from the organisation angle and

having visioned some illuminating idea, he begins to build the outer physical form which will house

and express it. The planetary Hierarchy, working under the inspiration of the Divine Vision as it is

embodied in the Plan, seeks to evoke a response to that Plan in every human heart, and by fostering and

fanning that response, to evoke not only a mental understanding but also an aspirational desire. These

together will produce finally the emergence of the Plan upon the earth and thus express a conditioning

factor in human affairs.

When there are a sufficient number of people who are in conscious touch with their souls, then the

sheer weight of their numbers, plus the clarity of their intentions and their widespread distribution over

the face of the earth, must necessarily become effective. These people will then bring about changes of

such far-reaching importance that the culture of the future will be as far removed from ours today, as

ours in its turn is removed from that of the red Indians who roamed for centuries over the American

continent and of whose possessions the white race took charge.

This then is the task of the Workers in the field of human affairs: to awaken the soul ray to potency in

the life of each human being, beginning with those whose mental equipment and achieved integration

would warrant the belief that—once awakened—they would use the new forces at their disposal with a

measure of wisdom and planned constructive intention.

The questions we shall first discuss are as follows:—What are the psychological advantages of

somewhat understanding the nature of the egoic ray? What intelligent use can be made by

psychologists of the fact, if the soul ray is determined and recognised?

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Early in this treatise we dealt with the general proposition of the value to psychology of a knowledge of

the rays. We have considered the possibility of there being a scientific acceptance of the hypothesis of

their existence, even if this recognition is only tendered provisionally. We must not forget that

aspirants are increasing all over the world. Perhaps the simplest way to proceed is to state some of the

developments which will manifest when the ray of the soul is admitted and recognised and developed.

These will be:

1. The solution of the present world conflict. This conflict now amounts in the material sense almost to an impasse. The results of soul contacts on human beings and the effect to be seen in the personality

life might be stated to be as follows:

a. Conflict, turmoil, opposed loyalties, inner warfare and a collision of divergent views.

b. A sensitivity to ideas. This amounts in the earlier stages to a flexibility of response, amounting

almost to instability, and producing constant change of viewpoint. This leads eventually to a sensitivity

to the intuition which will enable an individual to distinguish promptly between the unreal and the real.

c. A process of detachment. This is the difficult and painful process of laying down the lines of

demarcation between the soul and the personality. This inevitably produces at first separation and

divided interests, leading later to a submergence of personality interests in those of the Plan, and the

absorption of personal desire in the aspects of the soul.

d. A period of creativity, due to the third aspect of the soul which is the creator aspect. This

development will produce definite habit changes in the physical plane life of the aspirant. It will lead

to the consecration of the disciple to certain types of endeavour summed up in the words "artistic

career".

These four effects of soul activity, which are in reality only the pouring in of soul force, through the

channel of contact which the man has opened, will give to psychology the four major causes of the

present world difficulty. Each of these causes holds latent within itself its own solution. The present

conflict, the widespread response to widely different ideologies, the economic pressure leading to

material depredation, a most certain creativity of all the arts in the world today, and a new standard of

values, are all problems confronting the trained thinker and psychologist. These conditioning effects

are all of them to be seen among men today.

2. The emergence of world government. This emergence will be the result of these "five areas of

difficulty", and the consequence of a more general understanding of:

a. The causes of unrest.

b. The point in evolution reached by humanity.

c. The crises which must inevitably occur when man, the integrated human being, meets man, the

spiritual reality.

d. The moment of opportunity which is upon us. This is the result of certain astronomical happenings,

such as the pouring in of energy from a new sign in the Zodiac, and the shift of the earth's pole.

3. The development of the new art. This will be expressive of a sensitive response to ideas. The art of the past expressed largely man's understanding of the beauty of God's created world, whether it was the

phenomenal wonder of nature or the beauty of the human form. The art of today is as yet almost a

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childish attempt to express the world of feeling and of inner moods and those emotionally

psychological reactions which govern the bulk of the race. They are, however, to the world of feeling-

expression what the drawings of the cave man are to the art of Leonardo da Vinci. It is in the realm of

words today that this new art is most adequately expressing itself. The art of music will be the next

approach nearer to the truth, and to the revelation of the emerging beauty; the art of the painter and of

the sculptor will follow later. None of this is the art of expressing ideas creatively, which will be the

glory of the Aquarian Age.

3. The understanding of diseases of mystics, or the physical ills of the highly developed people of the

world. These are predominantly psychological in character and may remain submerged in the realm of

the mind and of sensitivity or they may work out as physiological effect with a definite psychological

basis. These forms of physical disease are the most difficult to handle and are at present little

understood. What do modern scientific investigators know of the distinction between those neurotic

and psychological troubles which are based on personality integration, or on excessive soul stimulation,

and those which are the result of wrong polarisation? On these matters we may not here enlarge as the

theme is too vast. It can, however, be noted that a recognition of the soul ray (as it makes its presence

felt in the personality), will very frequently lead to definite psychological trouble. It might be well to

add here a word of warning. We must be careful not to let our desire for soul contact fool us at this

time into believing that our present physical difficulties (if there are any) are the result of this soul

contact. It would be quite surprising if this were so. They are far more apt to be the result of astral

polarisation, of physical unwisdom and experimentation, and perhaps of the too rapid integration of the

three aspects of the personality.

In these four points there is probably indicated enough to make clear, or at least to suggest two

important things. First, that much, if not all that can be seen going on in the world today, is caused by a

greatly increased soul stimulation, to which the entire human family is reacting, even though, as

individuals, they have not made a soul contact. This increased stimulation is due to two things—

1. A great many men, and the number is rapidly increasing, are making contact with their souls through

an intense aspiration and—in many cases—very real desperation.

2. The Hierarchy of Masters is exceedingly active today, and this is due to two things:—

a. The demand on the part of humanity which has reached Their attention continuously for the past few

decades, and which is calling out an inevitable response.

b. A stimulation of the planetary Hierarchy itself. This leads many in the ranks of the Hierarchy to pass

through one of the higher initiations. They therefore become much more potent and their influence is

much more magnetic and radiating.

If we take the four points above enumerated and apply them both to the individual and to the race, we

will find the answers to many questions, and the potency of the effects can be noted.

A study of the egoic ray, when rightly understood, will give the clue to all that is happening today. It

might be stated that, in the initial stage of this study, the theme should be approached as follows: A

close analysis of the life, quality and characteristics of the aspirants in the world should be made from

the standpoint of modern, academic, psychological research, but the fact of the soul should be accepted

as a hypothetical possibility. From that premise, the investigator can seek to understand the complexity

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of the nature of the men and the women under observation.

Some study of the psychology of the mystics (mostly those of the Middle Ages and therefore of the

past), and some understanding of the phenomena which they experienced, has been carried forward.

Little, however, has been done in connection with the mystics of modern times, with their higher

mental equipment and their wider knowledge of the world. Nothing has been done really as yet in

relation to the psychology of the occultist, who is only the mystic functioning on a higher plane—that

of the mind. These are the brilliant people, normal in most of their expressions of life but possessing

that something plus which differentiates them from the rank and file of their fellow men. They rise to

the top of their profession, whatever it may be; they have outstanding creative ability in some

department of the creative arts; they are phenomenally magnetic and influential in their effect on

others; they unify and blend and gather around them groups of people.

This group of advanced people is coming increasingly under the influence of, and responding to, the

energy of their souls. They do this either consciously through aspiration, meditation and service, or

unconsciously, simply expressing their point in evolution and demonstrating the work done in other

lives. This group might be regarded in many ways as supernormal. Its members are frequently

misunderstood and it is difficult to account for all that they are and do. They dominate in world affairs,

in the realm of art or in the world of business and are the guiding group in the world today. They are

found active in government and in churches. They express predominantly a sense of responsibility, or

a sense of synthesis, or a sense of God, or a sense of beauty, and modern psychology must answer the

question: What is it that differentiates these people from their fellowmen? Heredity, opportunity,

environment and the state of the glandular equipment, are some of the reasons brought forth today, but

the question really remains unanswered, and will so remain until some understanding is gained of egoic

unfoldment, and of soul contact, with its consequences:—stimulation, integration, the inflow of energy,

and the use of that energy, according to the predisposition of the man and his group response.

Much has been given in this Treatise on the Seven Rays which should serve to clarify the problem. The

soul ray of an individual, the soul ray of a nation, the potency in time and space of an incoming or an

outgoing ray—all these give hints and clues to the understanding of the problem and should eventually

lead to a better handling of the human being and his equipment, both by himself and by those who are

endeavouring to handle him.

Sometimes I ask myself what real use can be made of this teaching and whether the wealth of

information is of real service. Knowledge when given must be used; it must be made of practical

application in the daily life. Upon all of you who read these words, as they come fresh from my heart,

my mind and lips, rests a duty of doing three things, which I give to you in the order of their

importance:

1. The moulding of your daily lives upon the basis of the imparted truth, if it is to you indeed a truth. It

is perhaps to you simply interesting, a fascinating side line of study; perhaps it is something which it

pleases you to get because of its novelty and because it is a little different from the general run of

teaching; perhaps it pleases you to get these instructions a little ahead of the rest of humanity. All these

reactions are of small importance, being those of the personality. They are perhaps the most probable

reactions for the majority. If there is nothing deeper in your reaction than those I have mentioned, then

these teachings are not for you, for the responsibility upon your shoulders is thereby very great; but if

you are attempting, no matter in how small a way, to apply the truth as you see it to your own life, then

they are for you.

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2. The building of that structure of thought which will embody this newer teaching. You can—if you

so desire—help construct the thought form of the New Age teaching. You do this, above all, by your

thought; by your practical application of any truth, which you may have understood, to your personal

life at any cost; by your sacrifice and your service to your fellow men and by the constant

dissemination of any knowledge which you may possess.

3. Distribution of the teaching over a long period of time. Have you done anything along this line, thus

shouldering your responsibility?

b. THE PRECIPITATION OF THE CRISIS

The plans as established by the Hierarchy concern primarily two things: first, the plans for bringing

about world stabilisation. This is essential if the human being is to find adequate time for the

unfoldment of his consciousness, and for the recognition of his soul. In these two latter requirements

all successful hierarchical work is covered, as far as humanity is concerned. Secondly, the programme

for the immediate future, with its definite physical plane adjustments and its tentative suggestion for

world cooperation. Why do we use the word "tentative"? We use it because (as has oft been stated)

even the advanced members of the Hierarchy do not know finally the manner in which humanity will

react, or the quality or the capacity of its ultimate achievement.

I have endeavoured above, carefully and simply, to express the immediate purpose of the hierarchical

effort, as the Council met to prepare for the future. Is it possible for us to conceive the import of that

phrase "for the future"? The past is gone, beyond recall; that fleeting moment which we call the

present time is determined by that past of which it becomes a part in the flash of a second. It was the

preparation for the future and the laying of those plans which will cover the coming destiny of

humanity during the immediate decade which was of significant and engrossing importance to the

assembled Masters, and also of basic interest to any student of the Ageless Wisdom and to the disciples

of the Great Ones.

Only that is of importance to us which provides a needed momentum for action, and which will also

give to the working disciple of the world a vision of sufficient clarity and an adequate incentive to

enable him to work with sincerity and understanding. This is often forgotten. So much is said and

written these days which purports to come from the Great Ones and which is stated to embody Their

will and Their intention. It is based on astral sensitivity and astral reaction to the many thought forms

found upon the astral plane; these include among their number many thought forms of the Great Ones.

These thought forms necessarily exist, and are built by the devotion of the aspirants of the world, and

by the selfish spiritual ambition of those aspirants. They are not constructed by the disciples of the

world, for no man is admitted to the status of accepted discipleship until he has at least overcome the

worst aspects of personal ambition. This freedom from ambition is proved or expressed by personal

reticence and by freedom from the publicity-making activities of the aspirants of the world, and also by

freedom from the making of statements as to relationship or status. It might be well for us to ponder on

these words.

The preliminary plans which the members of the hierarchical Council considered might be stated to be

as follows, regarding those plans as spheres of cooperation for the Masters implicated and for those

among men who are minded to serve in cooperative activity:

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1. The reduction of the pressure upon humanity by the means of a steady stabilising of world thought.

Today it is the fears of man—expressed in thought, and therefore frequently backed by action—which

lead them into the impasse of war and into any form of destructive activity. The pressure is created by

man's desire for betterment as well as by the spiritual downpouring of the soul. It is this dual activity

of the higher and of the lower which produces the crisis. When these two meet there is, of course, no

conflict; but there is, however, a sense of strain, a pressure which seems past endurance, and an

impasse from which there appears no exit. This may be a difficult truth to grasp, but the present world

crisis is largely brought about by the bringing together of these two types of energy. It is with this

problem that the Masters are today grappling. A human aspiration and a condition of struggle towards

improvement brings about a period in which the spiritual urge on the part of masses of men shows itself

in three ways:

a. The urge to betterment already noted.

b. The organisation of the minds of men, so that new ideas can be gripped and understood.

c. The recognition by the spiritually minded that today is the day of opportunity.

Will it be of any assistance and any incentive towards renewed effort if we observe the words " the

day", and not " a day?" This is a period of immense cyclic importance.

2. The renewed organisation of the New Group of World Servers. How far have we really yet grasped

the task of this group, or the significance of its membership? It is a group of men and women who are

upon the Path of Discipleship or upon the Path of Probation, and it is divided into two major divisions:

a. A group composed of disciples who are consciously working with the Plan and of those who,

instructed by them, are consciously and voluntarily cooperating. In this latter category we can find

ourselves if we so desire and if we are willing to make the necessary sacrifices.

b. A group composed of aspirants and world-conscious men and women, who are working

unconsciously under the guidance of the planetary Hierarchy. There are many such, particularly in

high places today, who are fulfilling the part of destroyers of the old form or of builders of the new.

They are not conscious of any inner synthetic plan, but are selflessly occupied in meeting world need as

best they can, with playing parts in the national dramas, or with persistently working in the field of

education. The first group is in touch with the planetary Hierarchy and it works, if we might so express

it, under hierarchical inspiration. The second is in closer touch with the masses of men and works more

definitely under the inspiration of ideas.

The first group is occupied with the Plan as its members can vision and grasp its essentiality, whilst the second works more definitely with the ideas which are today slowly emerging in the consciousness of

the more sensitive members of the human family. These ideas are gradually instilled into humanity by

the Hierarchy and by the senior workers in the first group. This first group is relatively small, and

when first the information was communicated about the New Group of World Servers, (which was later

embodied in the pamphlet, "The Next Three Years"), the number of conscious disciples was given as

being under two hundred. Since then this number has materially increased owing to two causes: First:

certain men and women are arriving at maturity. This has developed in them a recognition of their

hierarchical status as disciples. Secondly: the unfolding of other human beings and their spiritual

development as a result of the stimulation and the relatively successful work of the previous three

years. The number of conscious disciples in the world today (1939), is nearly one thousand. We are

here considering those disciples who are definitely working in the groups of those Masters Who are

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pledged to the present experiment.

It should perhaps be pointed out here that the entire planetary Hierarchy, though cognisant of the

present endeavour and therefore participating in the plans of the Council, are not all occupied with the

problem of humanity in this present moment of crisis. There are many other lines of activity and of

evolutionary expediency and undertaking which must parallel the present endeavour. Work in relation

to other kingdoms in nature (both subhuman and superhuman), and work in preparation for the period

which must succeed this present time of crisis must be continued as usual. In the higher levels of the

New Group of World Servers, the many divisions of hierarchical effort are represented, but there are,

nevertheless, a large number of disciples in the world today who are in no way associated with the

present plans. This is a point to be remembered.

3. The awakening of the intelligentsia in all countries to the recognition of humanity as a prelude to the establishment of brotherhood. The unity of the human family is recognised by many, but before that

unity can take form in constructive measures, it is essential that more and more of the thinking men and

women throughout the world should break down the mental barriers existing between races, nations

and types, and that the New Group of World Servers should itself repeat in the outer world that type of

activity which the Hierarchy expressed when it developed and materialised the Group. Through the

expression and impression of certain great ideas, men everywhere must be brought to the understanding

of the fundamental ideals which will govern the New Age. This is the major task of the New Group of

World Servers.

One of the objectives considered by the Council in May, 1937, was the method of deepening the hold

these new ideas must have on members of the New Group of World Servers. Thus the stimulation of

the spiritual life of the group members, and consequently their sensitivity to the Plan will be carried

forward. They will then be not only consciously in touch with the plans, but they will be occultly

imbued by them, and in this way the radiating influence of the Group will be greatly enhanced. This

will bring about an outer expression of real group importance and of such vital necessity that, during

the next few years, the new ideas must become the ideals of the thinking level of the race. If this does

not take place, the immediate salvaging of humanity will have to be postponed and a further period of

distress and of widespread disciplining must then inevitably result. It is this urgency that is discussed

in these pages, and it is this immediate need, and this momentous crisis with which the Hierarchy had

to deal in its May Council of 1937.

4. The final aspect of the situation with which the Masters concerned dealt, is in fact, the precipitation

of an imminent crisis. This precipitation is inevitable and its effects must be foreseen and dealt with in

such a manner that its catastrophic results will be offset, and its subjective significances utilised to the

full.

Having stated the four major points of consideration (which came before the Council in May, 1937, and

which are all related to the impending world crisis), it is needful that we should point out two things:—

1. That this crisis is imminent and of epoch-making effects for two reasons.

a. The work carried forward during the previous five years along spiritual lines had been definitely

successful. This has caused a vital spiritual awakening in every land, and was the result of the activity

and work of the first division of the New Group of World Servers.

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b. The strenuous efforts of the second division in the New Group of World Servers have also been

successful. These people are far more the instruments of divine activity rather than conscious

cooperators with the Plan.

2. That the Masters are not primarily concerned with the prevention of disaster to the form aspect of

humanity, desirable as human beings might consider that objective. The salvaging of the form is but

incidental to the Plan. The work of the Hierarchy is concerned with the expansion and awakening of

the human consciousness, and that, in its turn, has an effect upon the form. It is possible (and so the

Masters regard it) to lay such an emotional strain and mental stress upon the mechanism of human

expression on the physical plane that the lessons cannot be adequately learned because the immediate

physical stress is too great to permit the recognition and the assimilation of the significance of the

event. Therefore the Masters, when meeting at the Council of May, 1937, had to consider the

offsetting of the strain. Humanity can get too tired to react, and this fact constituted a definite problem

with which the Hierarchy had to deal.

It will be apparent, therefore, if we have read the above intelligently and have endeavoured to

synthesise it with the state of world affairs as far as we know it, that the problems before the assembled

Council were three in number. More than these three, humanity cannot grasp nor do the facts concern

them. There were necessarily many other problems, but they are of such a nature that we could not

comprehend them, and it would not be possible to express these problems in words which would

convey intelligible meaning to us. The three problems which came under consideration were:

1. The right resolution of the present crisis, so that equilibrium could be restored.

2. The stimulation of the New Group of World Servers so that they could—

a. Recognise the emergency,

b. Define the plan more clearly,

c. Become more sensitive to inner, subjective, spiritual impression,

d. Make the necessary sacrifices demanded for the success of the plan,

e. Radiate more effectively out into the world of humanity.

3. How to keep the forces which had been set in motion since 1914 within certain definite limits.

These forces are many in number and it is possible to indicate the nature of some of them. This is

done, however, more for the sake of future understanding and future rational comprehension than

because we can specifically do anything in particular in relation to them. Let me simply list them, and

if we read with the eye of the inner vision open, and with our intuition alert and awake, perhaps some

apprehension of the problems before the Council may dawn upon our minds. It is not possible to

enlarge upon these forces, nor may we interpret them. We can simply state what are facts to the

Hierarchy but which may only be an interesting supposition, hypothesis or chimera to us:

1. The cumulative forces of the great Piscean Age—powerful, fundamental and, at this time,

destructive. To these forces the unenlightened masses react; for them they are the line of least

resistance. When we say masses, we refer to all who do not truly think, but who believe and who

accept on the lower or ordinary levels of consciousness.

2. The incoming forces of the Aquarian Age. These are having a wide and general effect upon the

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ethers around the earth, upon the vegetation everywhere, upon the waters of the planet, and upon all

human beings in the world today who are learning to think. The Aquarian inspiration is being

registered by all who come under the influence of the new "schools of thought", so-called. The

interpretation of the sensed ideals may be in error, but the power to respond to the new forces is there,

and the effect upon the mind and brain is real and lasting. One of the first effects is the stabilising of

emotional reaction.

3. Influential and potent forces pouring in at this time from the great stars Betelgeuse and Sirius. To

these two influences, the disciples of the world in the senior ranks of the New Group of World Servers

definitely react, and they produce a stimulation of the heart centre (Betelgeuse) and the head centre

(Sirius). The secondary effect of these energies is upon the mineral kingdom, particularly upon that

peculiar product, gold, and that enigma, money.

4. Venusian forces of great potency are also playing upon our planet. In this connection, I would

suggest that astrologers would be well advised to pay more attention to the activity and the influence of

Venus. Much emphasis has been laid upon Saturn and Mars in the charts now considered. In the

future, equal emphasis will have to be paid to the planet Venus, which in the Aquarian age will

supersede Mars as a basic influence.

5. The forces of the planetary entity who is beginning to stir in his long sleep, and is therefore causing much of the physical, cataclysmic phenomena of the present time. With this we have naught to do

except to register the fact.

6. The energy of the united Hierarchy of the planet which has lately made one of its "Great

Approaches" to the physical plane. This necessarily entails a more potent and significant and rapid

pouring forth of the force of the Hierarchy with the subsequent stimulation of the higher centres in

those sons of men who have reached the point of their evolution where they are close enough to their

own souls to be affected. They are then mentally polarised, and consequently react potently to this

influence.

7. The energy of the New Group of World Servers, which (up to ten years ago) was a relatively

negligible factor even though present, but which is now increasingly a force with which to reckon.

From certain angles, the energy of this group constitutes the hope of the world, and the task of

increasing that potency is the task which is being laid before us today.

8 . There is also the powerful vibratory influence of those men and women in the world who are today

active in world affairs. From the side of the Hierarchy and the use of spiritual energy, these men and

women are regarded as doors into human life, because through them the energy of certain great world

souls, world potencies and Masters can be expressed. There are many such, and one of the tasks before

the Council is to balance these forces in such a manner that they do not upset world equilibrium beyond

the point of the reestablishment of balance. Students need to remember that a Master inevitably takes

certain risks and chances when He "occultly inspires" a soul and drives a man to unconscious

cooperation with the Plan. We must remember, however, that there is no infringing of human freedom,

even by a Master. Sometimes a disciple or a member of the New Group of World Servers will

(metaphorically speaking) take the bit between his teeth, and this will produce disaster and frequently a

temporary destruction of that part of the Plan with which he has been entrusted.

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worldly parlance, these forces are connected with what is regarded as the black side of nature and of

energy. They are wielded by great and powerful human beings, the majority of whom are out of

physical incarnation. They work from the astral plane and primarily through the agency of groups.

These groups—being composed of ignorant, unstable, selfish and ambitious men—provide an easy

field for their efforts. For this so-called evil work, the average individual in the group is not

responsible, though there is usually to be found in the group those who are willfully ambitious and

selfish. Though the individual penalty is light, and the individual responsibility is small, yet the

effectiveness of this method is very great. The result is in the nature of group obsession, which is a

relatively new thing, but also is today becoming increasingly frequent.

These are some of the forces which are bringing about and constituting the world problem, and with

these the Council has had to deal. All these forces are today playing upon humanity, and this whirlpool

of energies is sweeping humanity into a period of definitely chaotic destruction, unless the Masters of

the Wisdom, working through the New Group of World Servers in both its dimensions, can arrest the

process and bring order into a distressed and agonising world.

Therefore, the May full moon Council of 1937 was one of real import and of vital significance. Just as

the full moon of May, 1936, saw an effort of the Masters and of the world of disciples to approach

nearer to each other and thus establish a closer rapport, so the full moon of May, 1937, witnessed the

laying down of certain lines of activity which, if rightly apprehended, and worked out into physical

manifestation, could definitely change the present exoteric world situation. It also saw the re-

stimulation of the New Group of World Servers, so that their group integration might constantly

become more effective, and the personal lives of the group members become definitely more

consecrated, more dedicated to humanity, and more influential in service. At the full moon of May,

1936, there was in evidence an inner, subjective, spiritual effort. This was definitely successful. The

full moon of May, 1937, saw the establishing and the stabilising of the exoteric outer effect, of which

the earlier effort was naturally and automatically the cause. Yet the problem remains ever the same;—

can the inner condition, spiritual, potential, idealistic, subjective and sensed be so clearly formulated and considered that nothing whatever can stop its materialising through the medium of some

constructive and living form upon the physical plane? Can the inner integration of the New Group of

World Servers find exoteric expression?

A prolonged period of such moments and points of danger can, nevertheless, in itself constitute a

momentous crisis. The fanning of the hot embers (if persisted in long enough) must eventually bring

about a conflagration. What then can be done to institute those arrangements and outer understandings

(based on the inner inspiration) which will end this cycle of danger points, and permit the racial

consciousness to subside into a period of quiet and of freedom?

The Hierarchy is doing all that is possible, but under the plan of unfoldment for the Aryan Race, the

activity needed for the creative work must be inaugurated and carried forward by disciples, working in

the outer world and by aspirants to the path of discipleship, who register the world need and earnestly

seek to cooperate. This is, therefore, a matter for our consideration and for clear and skillful action in

the immediate future.

As one contemplates the New Group of World Servers in its many departments—scattered all over the

world and embracing the true and earnest seekers in every nation—there can be seen a body of men and

women whose numbers and spheres of influence are entirely adequate to bring about the desired

changes, if they care enough, are ready enough to make the needed sacrifices, and are willing to sink

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their organisation differences in the needed activity which would salvage the world, educate the race in

a few simple and basic essentials, and so cooperate with each other that there would emerge a united

inner movement—working out through the separated outer groups.

The Hierarchy held its Council during the week of the full moon of May, 1937. It could and did lay its

plans for the helping of humanity. It could, and did mobilise and bring together every possible

subjective agency and form of available energy for the stimulating of the human consciousness along

right lines. It could, and did impress upon the disciples and aspirants everywhere the necessity of

renewed and fresh efforts. But the development and actual functioning of the plans laid down and the

actual working out into detailed expression of the intended ameliorative measures must be carried out

by the New Group of World Servers, and by the men of good will throughout the world. Only by the

united effort of the people of peaceful intention and of innate freedom from hatred can the forces of

destruction be offset. These forces have been needed and useful, but the task they were intended to

carry out has been accomplished, and that which is no longer required becomes, in its turn, a menace

and a source of trouble.

c. STEPPING DOWN OF HIERARCHICAL METHODS

One of the first things which should be accomplished is the working out upon the physical plane of

some of the achievements of the Hierarchy upon the inner side of life. For instance, each department

and section of the Hierarchy is working together today as one unit. Though not all of the Masters and

Their groups are occupied—as was earlier said—with the immediate problem of the human crisis, yet

subjectively, all are engaged with the task of bringing order out of chaos and are working together

(each in His own sphere and in the closest mental understanding), so that there are really no divided

interests, no separate groups and no difference of opinion—no matter what Their diverse activities may

be or Their specific undertakings. This condition must be duplicated, if possible, on the outer plane of physical life also.

Complete unanimity cannot be possible; complete subordination of individual and group interest to the

general movement towards world understanding and stabilisation cannot as yet be achieved, owing to

the selfish ambitions of group leaders, and the separative instincts of the senior workers in any group,

who unduly influence the rank and the file of the membership. Yet a definitely closer rapprochement is

far more possible today than at any previous time, and some real progress could be made towards

mutual understanding if a sufficiently large number of the world aspirants and disciples desired it, if

they were willing to participate in such an effort, and made the attempt to organise such a closer

coming together and movement towards spiritual understanding. This would entail a restatement of the

ideal on the part of each individual aspirant and disciple. It would involve a re-dedication of each of

them to the immediate urgency of the Plan and to the demand coming to their ears of the world distress.

It would require the individual formulation of the ideals—sensed dimly or clearly—in terms of

sacrifice and the resultant activity. These last few words indicate the attitude requisite and its needed

consequences.

Therefore, one of the first things which would be of the next immediate assistance to be rendered to the

Hierarchy of Masters (and this is only another way of saying, to humanity), is a widespread effort to get

in touch with every group leader in the various towns, cities, and countries and continents. This refers

to all those group leaders who are sensitive to what we might call the "doctrine of good will", and who can vision an ideal of group unity, carried forward without any attempt to disturb the normal outer

group activity. This will entail the recognition of a common ideal; and the willingness to submerge

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(even if only temporarily) the points of difference and to emphasise the points of contact. Many might

be willing to do this for the period of the emergency and as an interesting experiment, and thus

endeavour to carry forward over a limited and stated time a united endeavour to spread good will and

understanding in an effort to bring the hatreds of the world to an end. This will also entail the

willingness to cooperate with all groups within a given radius of contact and the temporary

relinquishing of personal ambitions and methods in order to meet the serious emergency by which

humanity is faced. The basis of the possible success of such an effort consists in the fact that within

each group are always to be found members of the New Group of World Servers. Upon this fact we

can count, and we can depend upon the strength of the inner integration, produced by these

synthesising "points of contact".

Another reason for the presumption of success lies in the fact that such an effort will only be the

normal working out into physical expression of that which the Masters of the Wisdom—distinctive as

to Their fields of service, specific as to Their methods, and widely different as to Their ray and

background of evolutionary development—have already established. This attempt on the part of all of

us will, therefore, be a duplicating or a paralleling expression of an inner subjective fact. One of the

facts upon the agenda of the Council was as to how They could more effectively stimulate the New

Group of World Servers so that they could in turn see this vision with clarity, work with renewed

optimism, and thus produce on earth the counterpart of the inner spiritual organisation.

The problem to be met by the disciples and aspirants in the world today is the possibility and right

procedure, by means of a more specific and definite "push" or organised activity, to reach the leaders of groups everywhere. It would be well to discuss the ways and means to swing these leaders into a joint

activity without interfering with their individual group purposes, loyalties and obligations.

Careful work must be put behind this effort. By this is meant considered mental work, subjective

reflection, organised visioning and significant sacrifice. A start in this direction has already been made

and the same general idea can be extended elsewhere and carefully developed. Group integrity,

loyalties and purpose must be preserved, but the cooperation of the groups must be invoked in the task

of spreading the healing energy of good will, which, as has been well and truly remarked, is the active

principle of peace. And peace—not inert pacifism—is what is needed today.

Secondly, a plan should also be drawn up of such a nature that the various peace societies could at least

temporarily be swung into an allied and paralleling activity. The leaders of the peace organisations

could be approached with a definite and temporary programme, and their cooperation asked.

This programme of unification of the efforts of the more advanced groups in the world will demand

sacrifice and satisfactory compromise on both sides, ours and the leaders of such groups, but where

there is sincerity of purpose (and there is much) where there is a willingness to recognise the need for

change in technique and terminology, then some definite progress can be made and the ranks of the

men of good will, as organised under hierarchical impulse, can be greatly increased. It is not necessary

for us to discuss in detail the methods which will be needed. Those who respond to this appeal will

know the methods they should pursue. It is for those of us who do recognise the validity of this appeal

to cooperate and aid, or to know clearly why we will not.

The Hierarchy is working primarily during the next few years through three groups of Masters who are

on the first, second and third rays. Those on the first ray are dealing with the important figures today in

world government, for all of them are subject to impression from their souls and all are fulfilling their

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individual destiny, and influencing their respective nations along the lines of national destiny. The

period of intensive and seemingly destructive readjustment has been drastic and needed. This must not

be forgotten. Mistakes in techniques have necessarily been made, and oft the law of love has been

infringed. Sometimes, however, the love of the form aspect of consciousness has been interpreted as

synchronous and similar to the law of love by critics of the methods employed. This is understandable.

But the time of the great national readjustments must soon end, and the necessary processes of

realignment be completed. This should then inaugurate a period of renewed relationships on a wide

scale throughout the world; it should see the beginning of the establishment of friendships and the

commencement of a new era of right and constructive world contacts. Hitherto this has never been

possible on a large scale, owing to the fact that humanity had not suffered enough and therefore was

not adequately sensitive to others. It had no inner integration such as is now possible through our

developed means of communication, and the growth of telepathic sensitivity. The abuses of the law of

living had not been generally recognised and known for what they are by a sufficient number of people.

The work of the great first ray influences is rapidly and materially changing all this, and out of the

lessons learnt, the structure of the new civilisation can become possible.

The work of the second ray Masters is now intensifying, and the builders of the new civilisation—

working, through the religious organisations, the educational systems of every country and the great

army of thinking men and women everywhere—can definitely begin to make their presence felt. It is

in this department primarily that the work of the New Group of World Servers can be noted and can be

developed.

The question may be raised whether we are omitting to recognise the presence of the vast millions of

the unenlightened masses who hang like a heavy millstone around the neck of the leaders of the race,

and who are kept down either through fear, through applied poverty (yes, that is the proper term) or

through regimentation. These constitute (as may be easily recognised) a harnessed menace, but that

harness is rapidly becoming worn, and when the leash slips or breaks, it is difficult to forecast what the

dire results may be. The caged wild beast of the unenlightened—and therefore innocent human

beings—who work without the means for pleasure or leisure, who are underfed and exploited, cannot

indefinitely be held back. The one hope of the world is that the enlightened and responsible people will

readjust world relations, world conditions and the world economic situation, so that contentment

through the removal of abuses may succeed, and there will be no necessity for the prevailing and

seething misery, which is rapidly reaching boiling point. Let us not forget, if this seems to be unduly

optimistic, that one light, even if small, can light up a whole area.

The second ray influences are therefore being poured through the agency of the educational institutions

and groups, through the religious bodies and through all men and women who can vision the higher

possibilities and the world of spiritual values and of meaning. This is being done in the hope that a

united stand will be possible and will produce a synthesis of effort; that this will be productive, in its

turn, of a real world stabilisation.

The third ray Masters are working strenuously in the world of business and of finance through the

agency of those who are animated by a spirit of selfless service—and there are many such. It is a new

field for spiritual endeavour. It is not possible to enlarge within a brief space upon the methods and the

plans of the Hierarchy at this time of crisis and emergency in connection with the field of money and

its significance and right use. The general method employed is one of inspiration and of the

presentation of moments of crisis. These moments offer opportunity for the activity of some disciple,

and thus the learning of a needed lesson by the groups or nations implicated becomes possible. The

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technique employed by these third ray Masters is to develop the minds of aspirants and thinkers in the

specific field of business so that they can think in larger terms than those of their own selfish business

interests. Moments of contact are also arranged between members of the New Group of World Servers

and these prominent people, working in the field of economic enterprise, and thus opportunities are

provided for certain recognitions and certain definite cooperation. These are the methods which

concern us. There are other subjective and spiritual methods employed which concern us not. If they

were outlined in detail to us, they would only serve to bewilder.

Let it be emphatically stated here that the major method with which we can concern ourselves, and the

most potent instrument in the hands of the spiritual Hierarchy, is the spreading of good will and its

fusion into a united and working potency. That expression is to be preferred to the words "the

organization of good will". Good will is today a dream, a theory, a negative force. It should be

developed into a fact, a functioning ideal, and a positive energy. That is our work and we are definitely

called to cooperate in bringing it about.

The task before the New Group of World Servers is great but it is not an impossible task. It is

engrossing but as it constitutes an imposed life pattern, it can be worked out in every aspect of a man or

woman's daily life. We are now called to serve intensively for a period of years, to abnormal living,

and to the shouldering of a responsibility about which we have known for several years, but which we

have not shouldered. Our interest has been powerfully evoked, but not demonstrated as it might have

been. The demand for cooperation has been clearly sounded from the inner side, and by the leaders and

workers in the New Group of World Servers. We have responded with some aid but not with sacrifice;

we have given some assistance but it has been the minimum and not the possible maximum (except in a

few cases, whose assistance has been whole hearted and recognised). We have been told that the

members of the New Group of World Servers are working in every land to spread good will, world

understanding and religious unity. The idea has been reassuring and we have rested back upon their

efforts—the efforts of a hard pressed few.

d. URGENCY OF THE NEED AND HOW TO MEET IT

Again let us recognise it—the urgency is great. The emergency is upon us and a united spiritual effort,

prayerfully carried forward, wisely adjusted to environing need, widely blended with all the similar

efforts which may be working cooperatively in every land with the forces of construction—national,

religious and economic—can change the aspect of world affairs in the space of a few years. If there is

not an appreciable change in human relations, then there will be little immediate hope of bringing about

that united effort which will lead to world stabilisation, interracial and international understanding,

economic interdependence and universal good will. For it is the good will of the powerful groups for

humanity and therefore for the masses, and the good will of the intelligentsia and of the influential

middle classes which will bring about the needed intelligent changes, which can affect every human

being. The hope of the world today lies in the development of good will—not peace as the word is

usually interpreted, to mean merely an enforced freedom from war, and an expediently enforced

pacifism, but the cultivation of a spirit of good will, intelligently applied, and worked out with purpose

into the fabric of the individual and national life.

We have here presented to us two modes of approaching the problem. To the consideration of this all

of us are called who now are present workers or leaders in the New Group of World Servers, or who

desire to enlist ourselves among them. The next consideration is how can these ideas be intelligently

understood? How can they evoke the cooperation of aspirants and disciples over the world?

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Let us state what I see to be possible, and what can be done. if we—each and all—face the issue, deal

with the opportunity presented on the basis of responsibility, and come to regard our world service in

this crisis as a necessary part of our spiritual life, demanding from us, nevertheless, all that we have to

give, plus that supreme extra effort which spells success in every case. This extra effort and this

response to the demand for full cooperation, very few of us have yet given. If what is here set forth is

true, and if what we know of world affairs gives in any way a true picture of the present world

condition (and it is understated, if anything) then any intelligent man or woman can surely see that it is

going to take the united sacrificing effort of every unit in the whole body corporate to promote good

will as a healing factor (perhaps the only healing factor) in humanity.

The following suggestions are offered to those who seek to join in this service:

Meditation groups could carry forward their meditations in such a manner that an inner fusion can take

place, producing the awakening of the heart centres of the members, and the consequent urge to go

forth into the world of daily living to love, to give and to stimulate.

Privately, and in group gatherings the Great Invocation could be said, including the final words:

" So let it be and help us do our part".

There are those who have learned to say these words with intensity of feeling, raising the clasped hands

above the head, and then—at the last word—bringing them down to the forehead and then to the heart.

The raising of the hands above the head and their return in touching the forehead and the heart are

simply symbolic of the lifting of heart and life and consciousness to divinity, and the subsequent and

consequent downflow of spiritual life into the personality—the instrument through which the loving

soul must work out the expression of good will.

The emphasis is laid upon the heart centre and upon the necessity to hold the forces there (symbolised

by the clasped hands resting upon the heart) because the heart is the centre of loving, giving energy,

and the distributor of life.

It should not be necessary to restate any further what should be done, how anyone should give of

himself, or in what way he could contribute for the aiding of humanity. The case has been presented

clearly and most definitely. The responsibility now rests upon those who have received the message.

One can only observe that until those who know and who have the way out presented to them,

consecrate themselves and all that they have without reservation to the helping of the world in its hour

of need, the work will not be done and the plans of the Hierarchy cannot then materialise. Should that

not eventuate within the near future, then new and perhaps more drastic ways will have to be found.

At a gathering of the Great Ones not so long ago, the question was asked: "What can we do? for this

emergency must be met." A silence fell upon the assembled group. This lasted quite a long time and

then they, one and all, simultaneously voiced the reply, speaking as if they were one person, such was

the unanimity: "Let us touch the hearts of men anew with love, so that those who know will love and give. Let us give love ourselves." The above may be a statement of fact, or it may be simply a

symbolic and allegorical way of helping us to grasp our need. That is for us to decide. However, there

may be those who will wish to say each morning in their morning meditation or at the noon day

recollection the following words:

"I know, Oh Lord of Life and Love, about the need. Touch my heart anew with love that I too may

love and give."

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Let us in full surrender of our personal desires and wishes join in the common task of leading humanity

into the fields of peace!

I approach you therefore, the conscious aspirants to whom I can speak with freedom and with no

attempt to choose my words with care, to ask you, first of all two questions:

1. Do you, in truth, accept the situation as I have outlined it?

2. Where, at this time, do you place your life emphasis?

The answering of these two questions in the light of your soul and your personal earnestness will

greatly clarify your minds and your way of living and working. It will also indicate to Those who are

serving the Plan of God upon the subjective side of life, or along the lines of spiritual understanding

and meaning, who are the servers, the aspirants and disciples upon whom it is possible to count at this

moment of world crisis, for a world crisis is upon us. If the urgency of the hour is as indicated, and if

the next few years are decisive years which will determine and condition the world situation till 1975,

then it is necessary for everybody to take stock of himself and turn his spiritual theories and his

humanitarian longings into Facts demonstrated in the life of everyday.

The lines of world cleavage are becoming more clearly defined and humanity is slowly forming itself

into three camps or groups, as seen from the subjective side of life. These are:

1. The group of those who violently and actively and sincerely are partisans of certain basic and well-

known ideologies which we can roughly divide into the fascist-nazi group, the democratic group and

the communistic group. Such are the major ideas to which the leading nations of the world are pledged

and for which they are ready to fight if need arises.

2. The relatively acquiescent masses who, under the regimes endorsing the three above ideologies, live,

love and seek to understand a little of what is happening to them and who accept the familiar or the

newly imposed rule with acquiescence and oft quite unintelligently, provided they can eat and sleep

and reproduce and the ordinary affairs of life can proceed along the usual lines.

3. A rapidly growing group of those who are aware of the other groups, who appreciate the idealism

and effort of the first group and also recognise the helplessness of the masses. They stand ready to do

what is possible to help restore world equilibrium and so bring understanding and cooperation and

unity into play on a world wide scale. These are the men and women of good will throughout the

world about whom I have so often written.

Behind these three groups, equally interested in them all, stands another group. It is numerically

smaller but spiritually potent and is composed of those whose work it is to further God's plans

consciously on earth; they work in touch with the Plan and have a deep knowledge of the general trend

of the evolutionary urge; they are directing world force into the desired channels and are assisted in

their efforts by the New Group of World Servers. They are all pledged to establish the kingdom of God

on earth, for which the world is ripe and whose coming was foretold by all the great world religions.

Nothing can stop the emergence of that kingdom.

I have briefly re-stated this line.up of the forces, prevalent in humanity today. A little thought will

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show how practically every human being can be placed under one or other of these groupings or

categories.

It might be of value here if we endeavoured for a few minutes to get the point of view of the spiritual

leaders of the race, of the planetary Hierarchy, of Christ and His Church.

These Workers look out upon a world distressed and full of pain. The economic problem looms large

and is a determining factor in many cases. In a world of plenty, men are starving on every hand, or

subsisting on a deplorable insufficiency whilst others of their fellowmen, in the same country, have too

much and hold on to it, and frequently commit crimes to keep it. In a world full of activity, men are

forced into a hated inertia through unemployment, and millions of men and women have nothing to do,

but exist upon relief, through the charity of the well-intentioned, or upon crime, yet eating their hearts

out (consciously or unconsciously) because the right of every human being to live and work and be

self-supporting is denied them. In a world where all men desire peace and the opportunity to live in

happiness at home or abroad, the nations everywhere are arming or are fortifying their frontiers in an

effort to achieve that security which will enable them to live safely within their borders, free from

attack, or to impose their ideas upon their fellowmen or nations. In a world of organised religions, the

same condition of chaos is to be seen. The Churches in all lands are endeavouring frantically to keep

their hold—spiritual, mental or financial—over the people and are playing a losing game, because the

days of control by the priestly caste is in reality over, just as is the control of an autocratic dynasty.

The work of the great world religions has been eminently successful and has been carried through to

the desired consummation and now the new world religion, which is that of the kingdom of God, is

definitely upon the way.

Such is the dark side of the picture and it is dark indeed and men are troubled and feel that there is no

sure ground to be found anywhere. The present world situation has in it the seeds of dire trouble and

catastrophe faces the people, as it has three times before, though on a much lesser scale. This can all be

averted, however, if those who know the goal and see the vision and the emerging possibilities rally

their force and—by the strength of love and sacrifice—offset the forces of fate and of death. As those

who guide and teach upon the inner side of life look out upon the world they see in every country, in

every race and in every religious body, thus coloring every ideology or school of thought (economic,

political and religious) those who are moved by love of their fellowmen and are actuated by an earnest

desire for their true welfare. I would like at this time to emphasise the following point:

A man's political and religious affiliations can be strongly held and inspire his true loyalty, and yet

need in no way prevent his being an active part of the New Group of World Servers. They need not

deter him from being actively on the side of world good will or provide a barrier to that spiritual

sensitivity which makes him susceptible to the higher inner spiritual impression.

The servants of the spiritual Hierarchy and the world disciples are found in every nation; they are loyal

to that nation's ideology or political trend of thought or government; the members of the New Group of

World Servers embrace every political creed and recognise the authority of every imaginable religion.

Men and women of good will can be discovered functioning in every group, no matter what its

ideology or creed or belief. The Hierarchy does not look for cooperators in any one school of thought,

political creed, or national government. It finds them in all and cooperates with all. This I have

frequently said, yet you find it difficult to believe, so convinced are many of you that your peculiar

belief and your particular acceptance of truth is the best undoubtedly and the most true. It may be for

you, but not for your brother of another persuasion, nation or religion.

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Thus we find, as well you know, members of the New Group of World Servers scattered everywhere.

They are the only agents which the Hierarchy chooses to employ at this time and to them is committed

the task of doing the following things:

1. Restoring the world balance through understanding and good will.

2. Bringing harmony and unity among men and nations by the revelation of the widespread good will

everywhere existent.

3. Precipitating, through spiritual perception and correct interpretation, the kingdom of God on earth.

This is a gigantic task but not an impossible one, provided that there is united aspiration, united

sacrifice and the interrelating of the three groups:

1. The planetary Hierarchy, which is the spiritual Hierarchy, called in the West, the kingdom of God.

2. The New Group of World Servers or the disciples and aspirants and the spiritual intelligentsia of the

world.

3. The men and women of good will found everywhere.

The task, therefore, in the coming year of climax for which preparation must be made is, first of all, to

bring about this inter-relation on a large scale through discovering those who respond to this message

and idea; secondly, to educate such people in the laws of love and of right understanding, which are in

truth the laws of the kingdom of God which Christ came to initiate; thirdly, to reach and awaken the

men and women of good will through the wide use of the radio, using it with wisdom and discretion,

and the use of correct words and phrases; next, to discover men of like ideas and so organise their

minds that each will approach the problem in his own way but with the same world wide objective of

spreading understanding and bringing about harmonious adjustments. This will be done through the

agency of the awakened world aspirants, the intelligent statesmen who love humanity and work self-

sacrificingly for the general good, the men and women of good will (working each in his own place,

city and nation) and the quiet work of the Units of Service cooperating with all the above.

This is a simple programme but of such a practical potency that, if you once worked it out and made

the needed sustained effort, in 1942 there would be no question but that success had crowned your

efforts. The coming of God is the coming or emerging fifth kingdom in nature whose citizens always

bring beauty into the world, thus glorifying that Intelligence to Whom we give the name of "God" for

want of a better term; whose citizens are distinguished by the quality of good will which must, in the

long run, bring the right kind of peace, but not pacifism, on earth. It is a programme of such simplicity

that the over-active minds of many will reject it on the ground that it is too simple, and yet the great

and controlling factors in the world are always simple. Simple ideas work out when complex and

complicated ones fail in their objective. The Hierarchy of Masters is governed by simplicity and this,

which is one of Their plans, must be distinguished by it also. What are the plans today, and in what

manner can you aid in the task of saving the world?

It can be greatly helped by the discovery, registering and education of the men and women of good will

in the world. This is the major line of activity. Their united good will (at present latent, unused and

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unorganised) can become a world force and through sheer weight of numbers, these people can make

their presence effectively felt. It will be a force which can mould public opinion through the

expression of intelligent love (with the emphasis upon the word intelligent) but which will employ no

separative devices, no armed force, no coercion and no political scheming and manipulation. Is it not

possible so to evoke the spirit of good will, present but oft inactive in the hearts of all men, that there

will be such a vast number of men and women of good will in the world—consciously in touch with

each other throughout the planet—that their voice will not be negligible, nor their expressed desires

impotent? It is this particular method of straightening out the world which the spiritual hierarchy has,

at this time, determined to use. It is a somewhat slower method from your point of view, but the effects

will be more lasting and it has in it dynamic possibilities. This method is based upon two premises:

First, the proven fact of the success of the work which Christ instituted. He came to demonstrate in His

Own Person the love of God. Prior to His time, there was little expression of that love objective in the

world and little philanthropy or sense of responsibility for one's brother extant. Secondly: it is a

method which has in it a long range success, and yet which can have, at the same time, an immediate

reaction. This success and this reaction are dependent upon all of you who are aware of these facts and

set in to do the desired work.

The New Group of World Servers provides a channel through which the power of God, focussed in the

Planetary Brotherhood, can flow and that power is not intended (as is sometimes necessary under the

evolutionary plan) to be destructive. The destructive forces of the planet are doing their directed and

needed work, but the effects must be balanced and offset by the work of the World Servers. The power

to be released can and will heal humanity's wounds and will bind all men together in a planned

synthesis.

As you know, the New Group of World Servers has its members in every land. A vast number are

known. They are practical intelligent people, not visionary idealistic mystics, working towards an

object which may appear inaccessible, but towards one which is capable of immediate and practical

application. They are talking of understanding and cooperation in all fields of human thought and life,

and are emphasising the future and unavoidable expression of such love—unavoidable under the

evolutionary law. It is the next great human development.

Behind, in the distant past of the race, humanity faced such a crisis as is now upon us. The race was

then fecundated with intellect, if I may use such a phrase, and the human or fourth kingdom came into

being. The great latent power of self-consciousness was born, and men became individuals. Now the

race faces another fecundation, this time with Love and the fifth kingdom in nature, the kingdom of

God can be born and can function upon the outer world of manifestation. Group consciousness will be

seen and the power to identify oneself with the group and not with one's own selfish interests. The

New Group of World Servers, standing at a midway point between the spiritual Hierarchy and the

world of men, are the agents of this process and can lead men out of the crisis which it has brought

about. They are expressions of the intended good will and a leavening force in their environment.

They do and say nothing which could increase the existing cleavages among people, races and

religions. Let us leave it at that, for it is a simple statement of a simple way to lay the ground for

needed changes.

e. IMMEDIATE PLAN OF THE HIERARCHY

What, therefore, is the Hierarchy seeking to do today? Let me briefly state the immediate plan.

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1. To make the lines of cleavage, already existing, so apparent that the issue is clear. This you can see

happening every day if you read the world news intelligently and separate the spectacular and untrue

details from the broad and true issues. These lines of cleavage fall into three general lines.

a. Between the three major ideologies: the Fascists, the Communistic and the Democratic.

b. Between the reactionary and fundamentalist groups and the liberal minded people who react to the

newer spiritual impression and the emerging ways of approach to God.

c. Between the old cultures and civilisations and the new incoming ways of living and thinking;

between the Piscean way of life and the Aquarian attitude of thought and life; between the laws of the

kingdom of God, the fifth kingdom and those of humanity, the fourth; between the self-conscious

individualistic way of life and the way of brotherhood, of love and of group consciousness.

2. To heal those divisions and bridge these cleavages through the agency of the world group, which we

call the New Group of World Servers, and the men of good will. These Servers and men of good will

belong to all the nations, groups, ideologies and religions on both sides of the different cleavages, and

yet hold firmly to the principles of good will and understanding. They are, therefore, non-partisan and

inactive in the present process of differentiation and separative trends. They hold out the hands of love

and understanding to each other across the gulf of differences. They meet in thought upon the

subjective level of the true realities—which are synthetic and eternal—and ignore all outer barriers, and

separative differences in mental ideas and material ways of living.

3. To approach nearer to humanity and become a known and forceful fact in the consciousness of Their

disciples, of the world aspirants and the New Group of World Servers. Then these can work with

greater confidence, knowing for themselves, past all controversy, that the kingdom of God is emerging

upon earth, that the inner world of light, love and meaning is fusing in a realisable sense with the

objective world, and that the world of spiritual realities is now recognised on such a large scale that the

precipitation of that which is spiritual is discovered to be present in everything that can be known. This

realization and this approach to life through God is the herald of the new world religion. I have

already given you much concerning it in these instructions and if you will reread it you will be

preparing yourself for right participation in the coming Wesak Festival.

4. To bring about the "Day of Crisis" to which I have referred before. Through this crisis, in which the aspiration of humanity for peace, understanding, good will and truth can be raised to its highest

possible expression, there will be brought about, at a given moment of fusion, the downpouring desire

of the spiritual forces of the Hierarchy of the Christ and of all associated with Him (call Them by what

name you please) and thus there will be precipitated upon earth that spiritual stimulation and that

healing force which will end the present period of strife and misery.

It is for this "Day of Crisis" that we are called to work. It can be brought about in 1942; if all of us put ourselves and all our resources—spiritual, mental and material—into the meeting of the present

opportunity and emergency. It can be brought about if the New Group of World Servers and the

massed men and women of good will in every land use intelligence, plus good business technique and

methods (which are spiritual faculties, not dedicated, as yet, on a large scale to the things of the

kingdom of God.) Practical utilisation of very possible agency—the press, correspondence, personal

contacts and above all the radio—the avoidance of all the old methods such as attack on persons,

peoples, nations and ideologies of force and coercion and of separative techniques must be strenuously

inculcated. The forces existent today, directed by the spiritual agencies of the incoming New Age,

have made the field of service clear. It is the bridging of the separative cleavages, and the harmonising

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of the warring schools of thought.

The workers on the inner side and the disciples who are responsible for the working out of the Plan

have made great efforts to reach and stimulate the New Group of World Servers. They have been

successful. Such success is in no way dependent upon any recognition of the Hierarchy on the part of

the Servers. Where that exists it is a help, but it is dependent upon receptivity to spiritual impression,

which means responsiveness to the new ideas which are expressive of the spirit of fusion, of synthesis,

of understanding, and of cooperative good will. Look out for such people and work with them. Do not

hold the prevalent attitude that they must work with you. It is for us, who perhaps know a little bit

more about the Plan than they do, to do the moving forward. It is for us to evidence intelligent

understanding and to set the needed example by submerging our own ideas and personal desires in the

good of the whole.

There must be on our part, if we react to all this, the re-orientation of our entire lives for the next few

years, to the urgency of the things to be done. This will necessarily involve the readjustment of our

lives to the new impulses; it Will entail the elimination of the nonessentials so that we can find time for

the task; it will mean the cultivation of that spiritual sensitivity which will render us aware of the

impressions and impulses coming from the inner side of life, and will make us quick also to recognise

our brothers who are pledged to the same life of good will and who are awake—as we are—to the

urgency of human need, and the immediacy of the day of opportunity; it will require the development

in all of the spirit of silence, for silence is the best method whereby spiritual force is both generated and

stored for us; and it will bring about the training of ourselves to see clearly the issues involved in any

situation (personal, national or international) and then enable us to bring to bear upon it the

interpretative light of expressed good will.

For the members of the New Group of World Servers and for the men and Women of good will, the

Hierarchy of spiritual Leaders have laid down the following rules:

1. That they must aim at achieving peaceful relationships with, and harmonious acquiescence in, as

well as cooperation with the government or state to which they owe allegiance or loyalty. This does

not mean endorsing all policies and lines of activity undertaken by such governments but it does mean

the refraining from all that could cause difficulty. There is always scope for much constructive activity

within any governmental policy or regime and it is to these constructive and peaceful enterprises that

the servers of the Great Ones and of humanity will direct their attention.

2. They must refrain from all interference in the affairs of any political or religious group.

3. They must endeavour to express practical good will in the environment where their lot may be cast.

4. They must strive after harmlessness in speech and in life in relation to their family, community,

nation or group of nations. This means a consistent policy of non-attack. No leader or nation or race

must be attacked or defamed.

This is a matter of practical import and is not at all an easy thing to attain. It lays the foundation for the

rapid formation and definite emergences of the New Group of World Servers, and for the discovery and

organising of the men of good will throughout the world, wherever they may be found. The spiritual

Hierarchy cannot work through people whose tongues are critical, whose ideas and attitudes are

separative and who are violently partisan in their beliefs and comments. This is a statement of fact. I

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seek to have you train yourselves in such right activity, beginning with your own lives and your

personal expression in the world.

As regards the required united work, I can but indicate the following lines of activity, and it is for you

to follow them, if you will, or make it possible for others to do so:

1. Discover the men and women of good will. These you will not recognise if you are full of racial,

national or religious prejudice.

2. Put these people in touch with the Units of Service in the countries where they live.

3. Educate them in the following ideas:

a. The principles of good will and the medium and methods of their true expression in the daily life.

b. The necessity of their being active and practical and consistent workers in the spread of good will in

the world.

c. The usefulness of building up live mailing lists (I think you call it) of those who see life from the

angle of the spiritual values and who seek to build for the future.

4. The authorities of any and every nation should be kept in touch with your activities, so that they are

aware of all that you are seeking to do and can, therefore, realise that there is nothing subversive in the

planned activities, and nothing that has in it the seeds of trouble for any ruler or national government.

5. Keep constantly in touch with the Units of Service and use care in choosing those who represent the

work you have all undertaken.

6. Let the meditation groups be carefully handled and have about them nothing that could be regarded

as secret or might bring them under suspicion of being secret organisations. This they are not. This

non-secrecy must be emphasised in connection with all the work.

7. As far as the use of the press and the radio is concerned, go forward as actively and earnestly as

possible in preparation for the work planned in 1942 and its great united effort. Upon these two lay the

emphasis, for by them the majority of human beings are reached.

8. Let each Wesak Full Moon be a period of intensive effort preceded by personal preparation and

purification and lay the force of the emphasis upon:

a. The producing of sensitivity to the inner spiritual impression, emanating from the Hierarchy and the

Group.

b. The achieving of an intelligent appreciation of the steps to he taken during the coming twelve

months, and the laying of careful plans so that they may indeed materialise.

c. The correct distribution of your time and resources so that you do become an active worker in the

cause of good will.

d. The effort to cooperate with all that is being done along these lines, which entails the discovery of all

groups and persons working with similar objectives.

e. The submergence of your temporary interests in the good of the whole and through love of humanity.

Copyright ©1998 LUCIS TRUST

Twenty-Four Books of Esoteric Philosophy

I will say no more at this time. I have sought to indicate that which should be possible. If my

suggestions are followed, and if the work is carried forward diligently, there is every indication that the

work of the Hierarchy and of the Christ will be tremendously expedited. The need and the opportunity

call for right understanding, and they demand also a joyful cooperation and the sacrifice of yourselves

and of your time and money, in the attempt to make our work possible.

I make no further appeal for your help. I have been endeavoring to educate you in the new ideals and

in the work of the New Group of World Servers. The responsibility for right action and for the effort to

reach the public rests upon the aspirants and disciples of the world who read my words. There is

nothing that I, personally can do. It is your time (and all of you, without exception, can give some) for

which Christ and humanity are today calling. It is your activity and skill in reaching those you can

reach for which we make demand. It is your money that is needed to enable us to reach the interested

public. It is your meditation and intense inner cooperation which will construct that channel through

which the spirit of peace can work and the forces of Light enter. The Hierarchy waits. It has done all

that is possible from the angle of Its opportunity. The Christ stands in patient silence, attentive to the

effort that will make His work materialise on earth and enable Him to consummate the effort He made

2000 years ago in Palestine. The Buddha hovers over the planet, ready to play His part if the

opportunity is offered to Him by mankind. I beg you to note what I here have said. Everything now

depends upon the right action of the men of good will.

1The material for this chapter was written prior to the declaration of war in 1939.

Copyright ©1998 LUCIS TRUST

Table of Contents

CHAPTER I

CHAPTER II

CHAPTER III